CONTRIBUTORS 1910

ACTON, W. H.,
ALDEN, W. H.,
BARLER, O. L.,
BEEKMAN, L. G.,
BOWERS, J. E.,
CALDWELL, W. B.,
COOPER, G. M.,
CRANCH, EDWARD,
CRONLUND, EMIL R.,
DELTENRE, ERNEST,
FORREST, JOHN,
GLADISH, W. L.,
GILL, W. REY,
IUNGERICH, E. E.,
JUNGE, W. H.,
KARL, VALENTINE,
KING, J. B. S.,
MCCREERY, K. L.,
OTTLEY, G. C.,
PENDLETON, N. D.,
PENDLETON, W. F.,
PRICE, ENOCH S.,
SEWALL, FRANK,
STROH, ALFRED H.,
STROH, EVELYN F.,
WAELCHLI, F. E.,
WHITEHEAD, WM.

CORRESPONDENTS

BARGER, G. (B.),
BLAIR, E. (B. P. O. E.),
BOWERS, J. E.,
COLLEY, JOHN,
COOPER, F. R.,
ELPHICK, F.,
GLADISH, W. L. (G.),
GYLLENHAAL, L. E. (L. G.),
GYLLENHAAL, F. (G.),
HEATH, GEORGE,
IUNGERICH, E. E.,
KEEP, R. H.,
LEACH, G. M.,
MCQUEEN, ALEX, (M.; A. M.),
ODHNER, L. X., (X.),
PENDLETON, ORA, (B. P. O. E.),
ROSENQVIST, J. E., (R.),
SCHOTT, COLON,
SELLNER, ANTON A.,
SMITH, G. H.,
SOMERVILLE, B.,
STROH, EVELYN F.,
SYNNESTVEDT,H.,
WALLENBERG,F. E.,
WAELCHLI, F. E.

See also under Letters to N. C. Life in Index.
Title Unspecified 1910

Title Unspecified 1910

NEW CHURCH LIFE.
Vol. XXX January, 1910. No. 1.
EVERY REVELATION DIVINELY AUTHORITATIVE 1910

EVERY REVELATION DIVINELY AUTHORITATIVE Rev. G. C. OTTLEY 1910

     (Read at Burton Road, Brixton, London, on the 20th of June, 1909.)

     All well read and thoughtful members of the Church are familiar with the teaching so abundantly given in heaven's Revelation of Spiritual Truth, that man is, in himself, an absolutely empty vessel, a mere organ receptive of life, a bundle or collection, as it were, of "faculties" and no more. This spiritual fact is not only characteristic of man as an inhabitant of this or any other planet, but is equally characteristic of angels. All they have, in mind or body, is a pure gift of the Divine Mercy. The only difference between them and ourselves is that the impediments to their reception of the Divine gifts of love and wisdom are, as it were, non-existent; whereas, with us, during the first phases of the regenerate life at all events, they exist in a most serious manner on account of the prevalence and activities of our infernal loves, the loves of self and the world. On the general phases of the regenerate life, the impediments exist in a most same position as the angels. They have to receive all from the Infinite God who rules over them, and the very heavens in which they have their blessed abodes are not heaven by virtue of anything in them by birth, but by virtue of the "Divine" of the Lord which "makes" each heaven with them.
     What now is the "Divine" which "makes" each plane of angelic life? It is neither more nor less than the Divine Truth which is revealed to each plane or degree of angelic life. In the inmost heaven it is called, for the sake of distinction. Divine Truth celestial; in the second heaven, it is designated Divine Truth spiritual; and in the ultimate heaven, it is called Divine Truth celestial and spiritual natural. (A. C. 9407.)
     It is in reality the reception of the "Divine Truth" on each plane as the Word of the Infinite God which imparts to each angel living in one of the heavens referred to, the power of spiritual growth, of moral and intellectual development, for all there are ever advancing towards greater perfection in every degree of their being. The "Divine Truth" committed to their charge, is therefore, the only authority they acknowledge and the only source of all their mental activities.
     And as long as men lived on this earth in order analogous to angelic order, they were in a similar state.
     It is a fact now revealed for the first time, that the men who lived in the Most Ancient Church and the Ancient Church had their own Divine Truth, their Word which was the very foundation or basis of all their thought, their wisdom and their mode of life.
     But when men, in the course of many ages, ceased to be in the order in which they had originally lived on earth under the Divine auspices,-when their faculties, one and all, on the moral as well as on the intellectual plane, became inverted, tending, from birth, towards hell instead of towards heaven,-the Divine Truth, "the Word which was in the beginning," was brought down to their low perceptions and degraded states in a form in which it could be taken hold of by them, in the facts and circumstances of life; in other words, in the history of a nation, with one great and everlasting principle accompanying such a descent into the natural and sensual planes of thought, the principle of "authority," of "Divine authority" that brooked no kind of doubt, or denial or question as illustrated by the ever recurring emphatic expression, "Thus saith the Lord."
     Such, then, is the principle of Divine authority which runs through every line and word of the Old Testament from Genesis to Malachi. But this characteristic of Divine Revelation does not end there. For when the Divine Truth, the Word, in its most ultimate form was perverted and profaned down to the least particle, as was the case when the Jewish Church came to an end, then He who was the "Word in the beginning,"--the Word in the two higher degrees above the heavens as well as the Word in the three degrees below the heavens--came to "save that which was lost," and it was as the "Word made Flesh" that "He came unto His own."

     And from what standpoint was the Truth revealed anew? From the everlasting standpoint of "authority"--the "authority" of the Word by which the heavens had been made and the world itself created. The fact is stated with special emphasis in Matthew's Gospel. There we read, "For He taught them as one having authority and not as the scribes."
     As long, therefore, as the Divine Truth of the New Covenant or New Testament was presented to man for his reception, in heart as well as in mind, on the basis of infallibility, of "authority," that truth continued to do its hallowed work on earth; it transformed a dying society into a spiritually living one. The first three centuries of the Christian Church have had no parallel in the subsequent career of that Church. But when, in the fourth century, it destroyed the idea of the Divine Unity in the minds of its members, it laid the foundation of that total spiritual ruin in which every "stone" of the one Divine Edifice of the Church was "thrown down."
     In the INVITATION TO THE NEW CHURCH it is thus written:

     The Christian Church has been laid waste down to the very last things.

     If we turn to a small treatise published under the title of "Consummation of the Age," "The Lord's Second Coming," we shall be confronted with the following striking summary under the heading, "Abomination of Desolation."

     There is no knowledge of God, except one which is erroneous and false and which altogether amounts to no knowledge.
     No knowledge of the Lord.
     No knowledge of the Divine Human.
     No knowledge of the Holy Spirit.
     Hence no knowledge of the Divine Trinity.
     No knowledge of the Holiness of the Word.
     No knowledge of Faith, except knowledge of such a quality as exists before a blind person.
     No knowledge of man's state after death, and hence no knowledge of salvation and eternal life.

     No knowledge of baptism and the Holy Supper which are scarcely anything else than ceremonies.
     No knowledge of the Gospel, except an erroneous one.
     That there is no doctrine of Theology.
     That the whole Word is not anything.
     It hence follows that there is no Religion, no Church, no Worship, no Ministry.

     When the time actually arrived in which the state of spiritual destitution was such that there was "no religion, no church, no worship, no ministry" on earth, it is obvious that the period of Judgment had been reached. That judgment was accordingly effected in the year 1757, a stupendous fact which was accompanied by the giving of a New Revelation of Divine Truth that is another Word,--but in what form? In a rational, philosophic and scientific form so as to meet all the needs of the human mind on all planes of life among all people, in every part of the world, for all time to come.
     A man was raised up, the most stupendously gifted of the sons of men, in order that, through him, the Infinite Mind might teach the most sacred Truths of Heaven and the Church. We have the following in the True Christian Religion, 779:

     Since the Lord cannot manifest Himself in Person, and nevertheless has foretold that He will come and found a New Church which is the New Jerusalem, it follows that He will do this by means of a man who can not only receive the doctrine of this Church with the understanding, but can publish it by the press . . . and I testify in truth, that from the first day of that call I have not received anything which pertains to the doctrines of that Church from any angel, but from the Lord alone while I have read the Word.

     A moment's thought will convince any ordinarily rational mind that on no other basis or foundation could the last Church be established than on the basis of Divine authority, and in the passage quoted above the claim is most definitely formulated. For if Swedenborg did not receive "anything" from any angel or spirit but all from the Lord while reading the Word and in the act of writing, is it not obvious that every truth or principle set forth in the Writings, whether on spiritual, moral, philosophic or scientific subjects, must come with the Divine imprimatur, with a virtual, "Thus saith the Lord" at His Second Coming?

For is not that which came from the Lord, the Lord Himself? The following definite teaching on this important subject will supply the needed answer. "Nothing," we read in Conjugial Love, no. 111, "can proceed from the Lord, but what is Himself and in Himself." Or as stated in a subsequent number: "What is from Him is also Himself," a statement which we are told elsewhere in the same treatise on "Morals," is beyond cavil or doubt even on purely logical, rational and philosophical grounds.
     And, let it be well borne in mind, that the teaching of Conjugial Love on the vital point is precisely the same as that of the Arcana and the Apocalypse Explained. There we read:

     The things which proceed from the Lord are His, insomuch that they are Himself. (A. C. 7200.)
     The Divine Truth which is from the Lord, is the Lord Himself in Heaven and in the Church. (A. C. 9406)
     All truths which are truths proceed from the Lord, and what proceeds from Him, is Himself. (A. C. 8864.)
     The Lord is present in the truth which is from Him. (A. C. 8427)
     All Divine Truth proceeds from the Lord and that which proceeds from Him is Himself. (A. E. 433)

     Now, has this great and all important fact been admitted in the New Church at large during the last one hundred and thirty-nine years of its existence?
     The answer is clear; it has been admitted and clung to by a comparatively few with the utmost tenacity, and it has been utterly repudiated on every possible occasion by the vast majority of the members of the New Church in England, America and elsewhere. From the first there has thus been a clear line of demarcation between these two schools of thought. A two-fold attempt has accordingly been made to establish the Church;--one on the basis of "authority," of the Divinity of the Writings as the very Word of God on the spiritual plane,--and the other on the basis of the finite understanding of those doctrines in the minds of New churchmen and the Letter of the Word alone. What now have been the "fruits" of the latter effort?
     Year after year, (and increasingly during the last twenty-five years, at least), one Doctrine after another revealed in the Writings has been called in question, if not openly denied, until the climax of this state seems to have been reached during the past: year when one of the Divine Works of the Church setting forth the inmost truths of heaven was practically repudiated in a court of law.

As the lesson ought not to be lost upon us in England, it may be well to take note of what happened. As is well known to us there have been, within the year, two important trials in America relative to bequests by New Church people. The first trial, known as the "Kramph Will Case," ended in the lower court on the 7th of March adversely to the claims of the Academy on the incredible grounds that the testator had not the "right to devise as he did," since "he intended to have taught" certain principles which, in the estimation of the judge, were calculated to sap "the main foundation of [American] national existence!"
     Strangely enough only five days before this extraordinary judicial decision was given, a second case, arising out of the bequest of another member of the Church, Miss Lavinia Engard, was heard in the Orphans' Court of Philadelphia.* When, however, on the latter occasion one of the ministers, representing the societies which claimed the legacy left to them, appeared in the witness box, he was asked to define the attitude of the Association of which he was the manager respecting the work on Conjugial Love, he replied that "it could not be purchased at the Library," and that "the book was a book for experts, and none but experts need consult it!"
     * The Engard case was heard some time after the first decision in the Kramph case, but five days before the second decision confirming the former adjudication.--ED.
     One is tempted to ask, en passant, why the "Book of Morals" for the New Church should thus be scrupulously reserved for so-called "experts," whoever that mysterious, non-descript class may be?
     Is it because the morality of the country is so conspicuous, stands so high, as not to need any instruction from such a source? Apparently not, since, on an average, one marriage out of every ten ends in a divorce, and the "birth rate among native born American women has fallen to an even lower ebb than that among French women" as statistics clearly testify.

The "crime against the unborn child which destroys parental instinct, encourages sensuality and suppresses population, is as common to-day," says Dr. Holcombe, "in the most enlightened Christian communities as it ever was in Pagan Rome,--a fact set beyond dispute by the evidence accumulated on this subject by a prominent Boston physician, Dr. Storer, whose striking testimony is quoted by Dr. Holcombe in his remarkable work, The End of the World. (See p. 28.)*
     * The "moral" state here referred to is, of course, not exceptional. It is characteristic of all "Christian" civilization and is nowhere more conspicuous than at the very centers of "modern" life and activity. "In Paris," says Dr. Hayman in The Fortnightly Review "it is stated that nearly half the birth rate of the city finds its way to nurses who farm babies in the suburbs. This seems incredible, but there are the figures. No one pretends to reckon up, unless by conjecture, the ranks of female licentiousness in Paris, from the femme a vingt sous to the gilded obscenities of the higher demi monde. And here whole families are found bonded together in sexual sin, about ten per cent, of shameless women being related to one another. . . . France leads and Germany follows in a headlong license of carnal sensuousness, and the theater is fed with carrion plots of criminal intrigue." ("The Statistics of Morality.") In the light of such a statement, how true is the teaching of the Writings: "The world called Christian . . . is worse than the Antediluvian, in that it accounts adulteries as nothing, and when adulteries are accounted as nothing, it follows that they have nothing which savors of love." (S. D. 3598)

     Is it necessary, in the light of what has been adduced above, to point out whither a denial of the Divine Authority of the Writings as a whole must inevitably lead? It must lead, as such facts clearly indicate, to a complete denial of the Lord in His Second Coming and to a virtual profanation of that Truth which alone "makes heaven and the Church." Are we not now in a position to see how much is involved in a true doctrinal attitude on this subject of supreme moment, and how, if the Church is to prosper and become a "blessing in the midst of the land," its members must be loyal, at whatever cost it may be, to their Divine principles in their generals, their particulars and their singulars?

     Never, possibly, in the history of the world since the Christian era began, have events on the moral, religious and political planes worn a darker hue, a more mournful aspect than at present. Everywhere in the so-called Christian world, vastation, desolation and consummation seem to be written in large and definite characters.

     The late Dr. Garth Wilkinson gave in his own incisive and philosophic style, the reason of this in a work full of interest and profound thought. He says:

     Religion has died out; the consummation of its eon has come. That consummation is written on the walls of our dying century in lust of preeminence at any price, in new greed and dishonesty in all classes; in luxury demanded for, or by, everybody in power conferred especially on manageable ignorance, the clay of the demagogic potter; in the notable absence of religion from journalism; in the deadness of ecclesiastics on all sides to the signs of the times.

     Or, as he further adds in the same work from which I am quoting:

     The present society is the first standing army of the bands and regiments of evil. The most opposite lusts shake hands, and, hating each other with deadly hatred, yet form great battalions--medical, legal, ecclesiastical, proletariat--to destroy the good of the neighbor. . . . The evils permitted today are such in enormity and magnitude, the hopes of the Devil and Satan are so mighty, the invasion of humble and simple souls appears so imminent, that the supreme gravity of circumstances seems to be reached, and the Divine may be about to bow the heavens and come down. (The New Jerusalem and Old Testament, pp. 219, 220, 226 and 228.)

     The only hope, therefore, of the future of the human race is the establishment of the New Church on earth as a new and Divine center of life from the Lord out of heaven, as stated in True Christian Religion no. 3, and if that Church is to do its beneficent and saving work on earth, its members must endeavor to establish it in their own minds, where alone it can really exist, on the basis of Divinely revealed, infallible doctrine, the very "Voice" of the Lord at His Second Coming, His final Word to His Crowning Church.
     On any other basis its destruction is inevitable. For as stated in "Heaven and Hell," no. 137: "IN HEAVEN THE DIVINE TRUTH HAS ALL POWER AND WITHOUT IT THERE IS NO POWER AT ALL."

SAVING PRINCIPLE OF THE CHURCH 1910

SAVING PRINCIPLE OF THE CHURCH Rev. W. F. PENDLETON 1910

     "For every one shall be salted tenth fire, and every sacrifice shall be salted tenth salt. Salt is good; but if the salt have lost its saltiness, wherewith shall ye season it? Have salt in yourselves, and have peace one with another." Mark ix. 49, 50.

     The Lord was in Capernaum and was addressing His disciples; and the words of the text were His last words to them, before departing thence and going to the farther side of Jordan. He had just said to them that if the hand or foot offended they were to be cut off, or if the eye offended it was to be plucked out. "And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out; it is better for thee to enter into the kingdom of God with one eye, than having two eyes, to be cast into hell fire; where their worm dieth not, and the fire is not quenched." (ix. 43-48) The text then follows.
     It is not our purpose to enter into an explanation of these preceding words, except so far as is sufficient to show their connection with the text; to show that the text is for the regenerating man a necessary conclusion, a conclusion imperative if he would be saved. Indeed the words which precede also contain what is imperative for salvation as we shall now see.
     The teaching of the series in general is concerning the marriage of good and truth, the conjunction of love and wisdom, which is the essential of regeneration. This is shown by the ending or the concluding words of the Lord, "Have peace one with another." Peace is the state of that conjunction in heaven, where the angels of every heavenly society are consociated by love and in love, and where in consequence peace universally prevails.

     The subject of the series is the marriage of good and truth, and the means to that heavenly marriage. It is shown in the words preceding the text that the essential means to that marriage is the removal of the falsity of evil signified by cutting off the hand and foot and plucking out the eye. The text treats of the good that is to follow that removal, the marriage of good and truth and the process of that marriage, signified by what is said of fire and of salt.
     The falsities of evil, signified by hand, foe; and eye, which are to be removed, are the falsities which oppose, assail and destroy the good or life of the church; for they proceed from the love of the world, and if they are not removed there will be no church and no regeneration. For there are falsities not of evil, such as are held and believed by children and the simple, and which are not used for purposes of spiritual destruction, but which are held in the innocence of ignorance.
     The teaching, therefore, is, that it is better to remain in the good of childhood, the good of ignorance, the good of innocence in ignorance,--better to remain in this simple good through life in the world, than to enter into the marriage of the evil and the false. This is signified by the Lord's words, that it is better to enter into life maimed, or halt, or with one eye, than with two hands, or two feet, or with two eyes, to be cast into hell, where their worm dieth not and the fire is not quenched. The perpetual activity, of the falsity of evil is signified by the worm that dieth not, and the corresponding activity of evil love or hatred is signified by the fire that is not quenched. And as this is spoken of as a punishment and a curse, the eternal torment of those who are in confirmed falsity and evil is also signified by the worm that dieth not and the fire that is not quenched.
     The Lord teaches that the falsity of evil, or what is the same the affection of falsity, is to be removed, and then that the affection of truth is to take its place. The presence and activity of the affection of truth is meant in the text by what is said of salt. "For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost his saltiness, wherewith shall ye season it? Have salt in yourselves, and have peace one with another."

     The words which precede the text speak of the fire of Gehennah--translated hell fire--and it is said of this fire that it is never quenched. The text itself immediately follows, and the opening words are, "For every one shall be salted with fire." It is evident at once that fire is now used in an opposite sense. In the previous words the fire of hell is plainly spoken of. Now it is the fire of heaven, with which it is said every one shall be salted. For the Lord was now speaking of the true Christian Church which was yet to come, the New Jerusalem, in which there should be fire from heaven. It was to be salted with fire,--not with infernal fire,--but with heavenly fire. Its worship also was to be salted, "And every sacrifice shall be salted with salt." The affection of truth from the affection of good was to reign in its life and its worship. The affection of the false was to be removed, cast out, and the affection of truth to take its place.
     As salt is the leading idea of the text, or what is signified by it, let us consider a little more fully what this thing is, that is called in the letter salt but in the spiritual sense the affection of truth. They mutually correspond, for as salt acts in nature and the human body, so the affection of truth acts in the spiritual kingdom of the Lord; and this is the salt the Lord was talking about to His disciples.
     There is no affection without delight. Whenever affection is mentioned delight is also understood. To say that the mind or heart is moved by affection is also to say that, it is moved by delight. The affection and the duality of it is in fact known by its delight.
     Moreover nothing is insinuated, nothing can enter the mind except through delight; which we express in the language of common speech by saying that nothing can enter the mind,--further than the memory--unless we are interested in it. To be interested in a thing is to take delight in it, to be moved with affection at the thought and presence of it. This is illustrated in the human body. In eating there is delight. It is the delight of taste,--an affection of the tongue. When there is the delight of taste the food enters and the body is nourished. So it is with the truth of the Word, which is spiritual food,--there must be interest, affection, delight, that it may enter and nourish the spirit of man.

There is, therefore, no other avenue by which truths may enter the interior will of man, and be inscribed on the book of his life, than through the delight of genuine affection.
     And let it be remarked here that by truth is meant the truth of the Writings, the spiritual truth of the Word. There is no other purely spiritual truth with men. For the Writings include in their bosom all that is spiritual of the Word. They are the spiritual Word of God. And it is the affection of truth, inspired by reading the Writings, that is the salt or saving principle of the Church, the living principle of its uses and its worship. "Every one shall be salted with fire, and every sacrifice shall be salted with salt. Have salt in yourselves, and have peace one with another."
     There is, however, a delight in the truth which is from an affection not genuine, from some affection of the love of the world, or from some affection of the love of self,--the two universal evil loves; for evil loves have also their affections and delights. A man may desire the truth and seek for it from some evil end, using the truth as a cloak and covering, to make others think he is a good man, for purposes of gain and honor. He is the wolf in sheep's clothing, of whom the Lord speaks in the Gospel of Matthew. Such a man has a kind of delight in learning the truth, but it is the delight of the world and not the delight of heaven, delight from self and not from the Lord. In this case the truth does not penetrate the interiors, or enter the interior will,--the real life of man; but it is instead adjoined to evil, and is therefore adulterated and profaned, and is no longer truth but falsity.
     A man loves his own falsities, takes delight in them, thinks from them, and acts according to them,--falsities concerning the Word, falsities concerning the Word, falsities concerning the life after death, falsities concerning the way and mode of salvation,--all producing a state of mental and spiritual darkness, which the light of heaven can scarcely disperse, and into which it can scarcely enter. Men love this darkness, and we are told that they love it because their deeds are evil. Deeds which are evil are from an evil will, which is the love of self or hatred of the Lord and His kingdom, and is what is meant by the fire of Gehennah, which, if not quenched in this life, cannot be quenched to all eternity.

From what origin then is the genuine delight through which truth enters the understanding and through the understanding into the will, and thus into conjunction with good from the Lord? In the case of a man who has a genuine desire for truth there is already good in his interiors, the remains of the simple good of his childhood and youth. It is from this good that he desires truth and seeks for it. It is from this good that he has the affection of truth and takes delight in it. This is the good that is meant by fire in the opening words of the text. "Every one shall be salted with fire." The fire is the fire of heaven, which is love,--the love that reigns in heaven,--a love that kindles a desire for the truth concerning heaven and concerning the Lord who is the God of heaven.
As we have said, the subject is the conjunction of good and truth, which is the essence of regeneration. Good descends from heaven, truth enters from the world, and each seeks the other that they may be conjoined as in a marriage. Good desires truth, and truth desires good, that they may be united in use. Good is first, remaining as we have said from childhood. 'This Good becoming active causes truth to be desired above all things, causes man to seek for the truth, and causes him to rejoice when he has found it. He enjoys it as a hungry man enjoys food; from which we are able to see that this desire for truth gives a relish to the truth when it is received, and when it enters the mind; and we are also to see why salt is used in the Word to represent the affection of truth, since it is by this affection that truth and good are united. For salt is the conjunctive principle of nature. It is that by which oil and water are made to unite, which otherwise cannot unite but remain separate and distinct. Water is truth and oil is good, and salt is the affection of truth, by which good and truth are conjoined. If there is no affection of truth excited, when the truth is heard; if there is no delight in the truth--no delight of affection--aroused when it enters the mind; if there is no interest in it when instruction is given; then there is no way opened to conjunction with good, and no such conjunction can take place. But conjunction must take place, if there is to be any church on earth or heaven after death.

"Every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltiness wherewith will ye season it? Have salt in yourselves, and have peace one with another."
It may be remarked here that this passage is one of many that indicate that there is in the Word an internal sense. It is most evident that salt has here a spiritual meaning, and also fire. "Every one shall be salted with fire." How can any one be salted with fire, taking the words literally? Nor can the next clause be taken literally, "Every sacrifice shall be salted with salt." It is true that sacrifices and offerings were salted with salt in the Israelitish Church, which we learn from these words in Leviticus? (ii. 13), "And every oblation of the food-offering thou salt season with salt, neither shalt thou suffer the salt of the covenant of thy God to be lacking from the food-offering; with all thine offerings thou shalt offer salt." This was commanded the Jewish Church. They were to put salt in all their offerings. But the Lord in the text was addressing His disciples and through them the Christian Church which was yet to come, in which there were to be no sacrifices or offerings in the Jewish sense, or literally speaking, for the representatives of the Jewish Church were to be abolished. How then could it be said to the Christian Church, "Every sacrifice shall be salted with salt," when no sacrifices were to be in it? It is evident therefore that both the sacrifices and the salt have a spiritual meaning, and have reference to the true and living worship of the Lord in a true and living church, such as the New Christian Church is to be. But this is made still more evident in what follows; for the Lord says, "Have salt in ourselves." which shows plainly that something within man, something living, something spiritual is meant by salt. That this in the spiritual affection of truth we have already seen. The same was meant by the Lord when in the Sermon on the Mount He said to His disciples, "Ye are the salt of the earth." This is what the church is, when the spiritual affection of truth reigns in it--the salt of the earth.
In the words of the passage before us for consideration, the Lord first said that "every one shall be salted with fire," signifying that there must be in the church first of all love or charity, before there can be any genuine affection of truth.

Then He added that, "every sacrifice shall be salted with salt," signifying that in the worship of the church genuine truth must be taught from the spiritual affection of truth, and that it must be received in a similar affection by those who hear and learn. Then come the words, "Salt is good; but if the salt have lost its saltiness, wherewith shall ye season it'" Let us now consider these words.
     The words in Matthew, (v. 13), corresponding to those just quoted, are as follows, "Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is there forth good for nothing, but to be cast out, and to be trodden under foot of men." These words and the similar words of the text treat of that state or condition of life in the church when there is in its truth no spiritual affection, that is, when the truth is loved, not for its own sake, but for the sake of self and the world. The truth is then devoid of spiritual good or charity, and thus has in it no spiritual life. Salt is good, that is, the spiritual affection of truth is essentially spiritual good which is charity or love to God and the neighbor. But if this be absent, the truth is dead and the church is dead. "If the salt have lost his saltiness, wherewith shall ye season it?" "It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."
     If there is no spiritual affection of truth in the church there is no spiritual good, nor any desire for good, and thus there is no saving principle present in it; for, as we have already noted, the affection of truth from a spiritual origin is that which saves the church, and the truth without affection will not and cannot save it, because it is devoid of charity and love. There is then no genuine delight in the truth, no relish for it; the Writings are not read, the doctrine of heaven is not valued and perhaps despised. Let it ever be remembered that the mere knowledge of truth does not save, but the spiritual affection of truth which has its ground in good, or in love to the Lord and love to the neighbor.
     It is worthy of note in this connection that the word salt in the original tongue signifies that which saves, based on the fact that it is that thing in nature which is preservative of foods and meats; hence its use in the Word to represent that which is spiritually preservative, namely, the truth when there is in it spiritual affection.

And an interesting fact is to be noted in addition, that the word salvation is derived from the same root in the original language--the words save and salvation being used in the Writings and in common speech to express spiritually that which corresponds to the saving or preservative operation of salt in the realm of nature.
     The Lord then says, "Have salt in yourselves." We have already referred to the fact that these words clearly indicate a spiritual sense to the term salt, and that the Lord was really pointing out that which is spiritually saving in the church, which is as we have seen the affection of truth for its own sake. It is Spiritual affection that is needed now in the New Church--in the whole New Church, here and elsewhere--to save it from the sphere of the world, and from the love of the world; and these closing words are now addressed to the New Church. "Have salt in yourselves, and have peace one with another."
     "Have salt in yourselves." Cultivate the affection of truth; teach the pure truth of heaven, receive it when taught, read the Writings, perform all church duties, especially those which look to genuine worship; and finally, which is the most important of all, use self compulsion in obedience to the truth in the deeds of daily life; for this is the foundation on which the whole superstructure of the church rests, and is the real and essential worship of the Lord.
     And now the final words of the Lord are, "Have peace one with another." By peace is meant the heavenly which results from the conjunction Of good and truth, for such a state is peace itself. The angels are in this peace, on which account their happiness is ineffable. We are told that the natural cannot conceive what such peace is. He does not know anything about it, since it is not in him; for in the Lord's spiritual kingdom no man, or spirit, or angel, knows anything except what is in him. In the natural man there is no spiritual affection, no spiritual love, no charity, no conjunction of spiritual good and truth, no heavenly peace; and hence he does not know what it is.

And we are told also that even the spiritual man, the regenerating man, knows but little of heavenly peace so long as he is in the world, on account of the frequency of temptations, and on account of the presence of the cares of the world. But the peace of heaven is being stored in him by the Lord, and in the other world after death he will come into the fullness and fruition of it, since he carries his store with him when he goes into that world; and he will on that account know the things which pertain to peace.
     The peace of heaven, which has resulted from the conjunction or marriage of good and truth, is in a life of use. Good and truth are the two things that are united in spiritual marriage, while man is in the world, and the third term is always present, and the third term is use; hence by three in the Word is always meant use. Whenever there is use there is peace, and happiness and spiritual rest. The rest and peace of heaven is in a life of intense activity in use; and for this men are prepared by regeneration in the world; and all are prepared for it, who have salt in themselves, and thus are continually cultivating and acting peace one with another.
     Now the affection of truth, which is signified by salt, not only conjoins good and truth in the individual regenerating man, but conjoins a number of individuals together who are in the spiritual affection of truth, and this whether they be few or whether they be many. It is, in short, a most important and vital fact, that the affection of truth for its own sake not only makes of a man an angel, but when it is in a number who are together it makes the church a heaven. This was well known in the Ancient Churches, and as the men of those churches acted out in representative forms the spiritual states of life with them from heaven, so there existed with them the custom of eating or tasting salt together, by which they signified that they were united in a common affection and a common love for the things of heaven and the heavenly life.
     This is the great need of the New Church at the present time. We need to eat salt together. Thus and thus only we shall have peace one with another. The spiritual affection of truth is the saving principle and the uniting principle of the Church, and if the existing New Church is to be saved, this is all that will save it.

It will save it by uniting together in a common bond those who are its members--common bond of the love of the truth which the Lord has revealed to the world in His Second coming.
"Praise the Lord, O Jerusalem; praise thy God, O Zion. For He will strengthen the bars of thy gates; He will bless thy children within thee. He will make peace in thy borders, and fill thee with the finest of the wheat. Praise ye the Lord." Amen.
CORRESPONDENCES OF CANAAN 1910

CORRESPONDENCES OF CANAAN Rev. C. TH. ODHNER 1910

     CHAPTER X.

     THE MOABITES AND AMMONITES.

     111. The Moabites. Of all the Hebrew kinsmen of Israel, none figure more prominently in the Word than the descendants of Moab and Ammon, the children of Lot. In order to understand the character and representation of these two nations, it is necessary to review briefly the story of Lot, the son of Haran, and nephew of Abraham. Haran, the father of Lot, signifies "idolatry from the love of pleasures," and his son, Lot, signifies an "idolatrous cult thence derived." (A. C. 1359.) Lot, however, attached himself to Abraham and followed him into the land of Canaan, by which is represented a departure from idolatry and all approach to the true worship of the one God. As long as Lot remained in the company of Abraham he retained a good representation, though even then he always stands for what is most external, derived from the delights and pleasures of the senses. Abraham, as a representative of the coming Lord, signifies the Divine of the assumed human, during its period of childhood: and Lot then represents "the Lord's sensuous and corporeal man, such as it was in His state of childhood, and not as it was when united to the Divine." (A. C. 1428.) Lot, therefore, signifies "sensuous truth, thus the first which was insinuated into the Lord when a child," (1434); and by this is meant "the external man and his pleasures, which are of sensuous things, thus which are most external, and which are apt to captivate a man in his childhood and draw him away from goods." (1547.)

On this account it was necessary that Lot should be separated from Abraham, soon after their arrival in the land of Canaan, in order to represent "the separation of those pleasures and delights imbibed in childhood, which cannot agree with celestial goods." (1563.) And then, having been separated from Abraham, Lot puts on another representation; he no longer represents something of the Lord Himself, but "those who are with the Lord, viz., the external man of the Church, that is, those who are in the good of charity, but in external worship," (2324), thus good in obscurity. (2422.) In the Hebrew the name Lot signifies what is veiled, concealed, obscure.
     The story of Lot is the story of the decline and fall of such an external church. The beginning of the decline is described in the statement that Lot "journeyed from the East,"* (Gen. 13:11), by which is signified that he receded from celestial love; and he "pitched his tent towards Sodom," that is, "he looked towards the lusts of external things." (1593.)
     * Heb. Mikedem,--from the East; the Authorized Version renders it "Lot journeyed East."
     This external Church, however, in the beginning of the decline was still to some degree in the good of love, and in acknowledgment of the Lord, as is evident from the hospitable manner in which Lot received the two angels who had come to save him from the destruction of Sodom. They urged him to hasten his departure from the doomed city, but Lot nevertheless "lingered;" and though the angels finally took him and his family by the hand and led them out of the city, yet Lot was not willing to "escape to the mountains," but demurred, saying, "Oh, not so, my lord," and persisted in his determination to tarry in the "little city" of Zoar. This decline of the external Church may be illustrated by what may take place even with men of the New Church. As long as the New churchman remains close to Abraham,--the Lord in His Divine Revelation,--he is safe, but the decline sets in when, influenced by the fear and love of the world he begins to "journey from the East" in order to pitch his tent in the shadow of the Old Church.

Still the Lord does not forsake him, but sends to him two angels, two fundamental truths, which may save him from the judgment that must inevitably come upon the consummated Church; these two fundamental truths are the teaching concerning the Lord in His New Revelation, and the teaching concerning the judgment upon the Dead Church. (2317.) These teachings are received at first with pleasure, but after a whole they are looked upon with a certain degree of doubt. Though the man may be persuaded to leave the Old Church, he leaves with regret, and is not willing to "flee to the mountains," to look to the Heavenly Doctrines for instruction and salvation, but takes refuge at some half-way station, some man-made doctrine of compromise, some dogmas and declarations made by conventions of men. In the meantime, Lot's wife "looks back from behind him" and--is turned into a pillar of salt. The affection, which and been a certain affection of truth, looks back upon the beloved Old Church in order to see if it is not after all being permeated by an influx from the New Heaven. And surely enough, there is an influx, but, coming within the atmosphere of Sodom, it is turned into a rain of sulphur and fire, a desolating descent of falsity and evil. The doubting affection, however, can no longer recognize the nature of the spiritual cataclysm, for in turning back it has become blind and dead,--a pillar of salt,--an affection of falsity. Lot himself now makes his home in a cavern where, drunk with wine, he commits incest with his own two daughters in the night. The faith of the Church, drunk with the wine of the permeation insanity, commits incest with its own derivative affections,--the love of its own spurious good and spurious truth, and from this profane conjunction there is conceived and born a new "kind of a Church," (2313), consisting of apparent but adulterated good, (Moab), and of apparent but adulterated truth, (Ammon).
It is a remarkable fact that the children of Lot should have commemorated their infamous origin in their very names. Moab means literally "water of a father," while Ammon or Ben-ammi means "son of my mother." These names, so horribly suggestive, were proudly retained by two whole nations throughout their history.

The Old Testament is silent as to the personal story of the two sons of Lot, but they evidently repeated the story of the founders of the other Hebrew nations, becoming chieftains among disorganized remnants of an earlier population and founding royal dynasties who imposed their family names upon the subject tribes. The descendants of Moab within a few generations took possession of the country formerly inhabited by the EMIM, ("terrible ones"), a branch of the aboriginal Nephilim, even as their cousins, the descendants of Ammon, took possession of the country formerly occupied by the ZUZIM and ZAMZUMMIN. The slaughter of these ancient giant races by Chedorlaomer and his allies no doubt cleared the way for the children of Lot.
     The Moabites found homes in the rich and well protected plateau to the east of the Dead Sea, extending from the land of Edom in the south to the land of Gilead in the north, while the Ammonites established themselves in the land of Gilead. Both became great and powerful clans or nations, but the Ammonites always preferred the roving life of Bedouin marauders, while Moab retained am ore peaceful disposition, developing into a settled, well organized and prosperous nation, the chief characteristics of which were wealth and moral corruption.
     The prosperity and riches of Moab are vividly portrayed in the Word. In the cities of this land there was "a great multitude of people," living on the "glory" and "fat of the land," possessing "great treasurer," and crowding the temples of Chemosh and Baal Peor, where infants were sacrificed, and virgins prostituted in the name of religion. Outside of the towns were the "plentiful fields," the vineyards and gardens of "summer fruit," the meadows where hundreds of thousands of sheep and cattle were browsing. Peace and prosperity reign everywhere; the people are fat and self-satisfied, but of the worship of the true God there is not a trace.
     Small wonder that such a nation should view with alarm the approach of a great horde of desert wanderers, asking permission to pass through the land on their way to Canaan. They came as Hebrew kinsmen, worshiping an ancient but generally forsaken deity named Jehovah. Balak, the king of the Moabites, now bethought himself of a Syrian wizard, Balaam, who was known to prophecy in the name of Jehovah and who was wont to dispense his blessings or cursings for filthy lucre.

If a prophet of Jehovah were to curse the children of Israel, the latter would surely be put to confusion. He, therefore, sent for the complaisant prophet, but great was his disgust when the magician was forced by his God to turn the intended curse into a blessing, the power and beauty of which are almost without equal in Hebrew literature. Dismayed, Balak now allied himself with the Midianites in an effort to destroy Israel by the seductions of harlots in the lascivious rites of Baal Peer, but again his scheme was frustrated, and he was glad to escape the frightful punishment meted out to the Midianites, who had been the most active in the plot.
The subsequent relations of Moab with Israel were of a somewhat mixed character, sometimes friendly, as is evident from the story of Ruth, the Moabitish ancestress of David, but more generally hostile. Not long after the Israelitish conquest, Eglon, king of Moab, by the assistance of Ammon and Amalek, "smote Israel and possessed himself of the city of palm trees," (Jericho), The children of Israel now "served Eglon for eighteen years" (Judges 3:13), Until they were delivered by Ehud. The Moabites, however, continued to harass the chosen people on various occasions, and were not subdued until David put to the sword two-thirds of the population, the remainder becoming bondsmen and subjected to a regular tribute, (2 Sam. 8:2; 23:20), thus literally fulfilling Balaam's prophecy: "Out of Jacob shall come he that shall have dominion and shall destroy him that remaineth of Ar," (i. e., Moab). After the division of Solomon's kingdom, Moab seems to have remained tributary to the kingdom of Israel, and in the time of Ahab paid an annual tribute of 100,000 rams,--an indication of the almost fabulous wealth of so small a nation.
After the death of Ahab the Moabites revolted and joined the Ammonites in an attack upon the kingdom of Judah. The allies, however, fell to fighting one another; and Judah, Israel and Edom now joined in a war against Moab; the latter fell into an ambush and were slaughtered; the land of Moab was swept clean by the besom of destruction; the cities were beaten down and their stones scattered over the fields where at this very day they may be seen lying about in wild confusion; the wells of water were filled up, and all the trees of the land were cut down.

The king of Moab, with his family and a small remnant of the army, took refuge in Kir-haraseth where, in the extremity of despair, and in full sight of the besiegers, "he took his eldest son, that should have reigned in his stead, and offered him for a burnt offering upon the wall." (2 Kings 3:27.) The besieging army, struck with horror at this sight, now withdrew to their own lands. After this awful event, nothing further is known of the history of Moab for a long period, but it appears that Moab gradually recovered all of its former prosperity, and in addition tool possession of the territory of Reuben, after this tribe had been carried away by the Assyrians. At the time of the Babylonian invasion, Moab submitted to Nebuchadnezzar, and after the return of the Jews from the captivity the Moabites took the lead in annoying those who were rebuilding Jerusalem. Even at the time of the last Jewish war the Moabites, according to Josephus, was still "a very great nation," but two hundred years afterwards they were exterminated or absorbed by a great invasion of "the children of the East."
     Moab in general represents the natural good which is merely natural and which is quite distinct from "the genuine good of the natural." (A. C. 3518.) The character of those who are in such merely natural good is described as follows:

     They are in general those who are in external worship, which appears to some extent holy, but not in internal worship, and these snatch at those things which are of external worship for goods and truths, but the things of internal worship they reject and despise. Such worship, and such a religion takes hold of those who are in natural good but despise others in comparison with themselves.
     They are not unlike fruits which in external form are fair but within are musty or decayed; and they are not unlike marble vases which contain things impure, at times filthy; or they are not unlike women who as to face and body and gestures are not unbeautiful but within are diseased and full of defilements. For there is a general good with them which appears not unfair, but the particulars which enter in are filthy. In the beginning, indeed it is not so, but gradually it becomes so, for they easily suffer themselves to be imbued with whatsoever things are called good, and thereby with all kinds of falses which, because they confirm them, they regard as truths; and they do this because they despise the interior things of worship and because they are in the love of self. (A. C. 2468.)

The man of the Spiritual Church, in the earlier stages of regeneration, is often deceived by the hypocritical show of such natural good which is almost the only good left in the Christian world, and thus again and again he falls under the yoke of Moab. The king of Moab appears "a very fat man," full of goodness, helpfulness, altruism and loving kindness. "Charity" abounds in the Christian world in greater wealth than ever before, filling the world with churches, hospitals, libraries, universities, etc. The money of the founders is not seldom "tainted," but what matter when it is ultimately turned into such good uses! Yet all this good contributes nothing to the salvation of man or of the world as a whole, for it is meritorious good, full of self-complacency and conceit, doing good with one hand and evil with the other, and utterly indifferent to that spiritual good which consists chiefly in shunning evils as sins against God. But when those who sigh under the oppression of this spurious good, are willing to turn to the Revelation given to the New Church, and learn what the Lord there teaches concerning the actual internal state of the Christian world, the Divine Truth will deliver them from the bondage, as Israel was delivered by Ehud, the left-handed hero, who girded his sword on his right thigh. Drawing it with his left hand, he thrust it into the belly of Eglon, the fat king of Moab, and--"the dirt came out." (Judges 3:22.) It is not a pretty story in the letter,--story of treachery and murder,--but nevertheless it represents what the man of the true Church must do spiritually to the false persuasions prevailing in regard to the good which is merely natural. The right side signifies the will of good, the left the truth of the understanding. The spurious good must be exposed unmercifully by the true understanding of revealed Doctrine, but the sword is drawn from the right thigh,--from the sincere love of the good that is genuine because spiritual. When the "belly," i. e., the interior of merely natural good, is thus probed by the sword of truth, its inward rottenness will be laid bare, and the Church will be delivered from the Moabitish oppression.

112. The Ammonites. The origin of this nation has been described above, in the history of their brother nation, the Moabites, with whom they are almost identical as to spiritual signification.

As Moab signifies good merely natural, or spurious and adulterated natural good, so Ammon signifies truth merely natural, or spurious and adulterated natural truth. In harmony with this their correspondence, the Ammonites were of a far more warlike disposition than the settled and wealthy Moabites. Like the latter they were thoroughly corrupt in morals, and given over to the revolting and cruel idolatry of the Canaanites, but in addition they were thieves and robbers like the Amalekites, and implacable in their hatred of Israel. We find them first in the land of Gilead, between the rivers Ammom and Jabbok, in the region formerly occupied by the ZAMZUMMIM and the ZUZIM, and they dwelt here until they were driven into the eastern desert by the tribes of GAD and REUBEN. These tribes henceforth had to bear the brunt of the continued attack of the Ammonites, whose cruelties are horribly depicted in the Word. It was their delight to thrust out the right eye of every man, woman and child in the cities which they captured, (I Sam. II:2), and rip up the pregnant women, (Amos 1:3). But the cruelties practiced by them upon the children of Israel, were returned with interest by David who, after taking their chief city, Rabbah, "brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brick kiln; and thus did he unto all the cities of the children of Ammon." (2 Sam. 12:311.) A remnant escaped, however, and their descendants recovered the land of Gilead after the Assyrians had carried away the tribe of Gad. Like the Moabites, they continually harassed the Jews alter their return from the captivity, and carried on war against them even in the time of the Maccabean kings. They disappeared from history at the same time with Moab, and probably from the same cause.

AFFLUX OF TRUTH 1910

AFFLUX OF TRUTH E. E. IUNGERICH 1910

     "As far as any one shuns evils as sins, so far he loves truths."

     This is the fourth main head of the DOCTRINE OF LIFE, and follows as a consequent of the three previous ones.
     The first thing to be established is that religion, or that by which man is "bound back" (religatus) to God, should be a living thing, a thing of life, a doing of goods, and not a passive, abstracted, merely intellectual, acknowledgment. "All religion is of the life, and the life of religion is to do good. D. LIFE 1-8.
     Next, the doing of good, the life of religion, must be from the Lord, the source of life; for the good which a man does from himself is not good which gives life to religion. "No one can do good which is good from himself." D. LIFE 9-17.
     Man's co-operative work in acquiring such a living religion consists solely in rejecting the influx of hell by shunning evils as sins against God. This is all man has to do. When he does this he receives the influx of heaven, and, like a tool in the master's hand, he then does goods from the Lord. These give him a living religion or reactive, by which he is conjoined to the Lord. These give him a living religion or reactive, by which he is conjoined to the Lord. "As far as man shuns evils as sins, so far he does goods not from self, but from the Lord." D. LIFE: 18-31.
     But good is not to be separated from truth. It is not possible for a man to receive and do good from the Lord without also loving truth. It is indeed only through truth that he may learn what good is. Therefore, the next subject considered in the Doctrine of Life is "As far as any one shuns evils as sins, so far he loves truths."
     Good and truth are one in the Lord and one in proceeding from Him. Their proceeding is called influx and afflux. The proceeding of good is termed in-flux (in-flowing) because it flows inmostly into man s soul and then into his lower faculties. The proceeding of truth is termed afflux (from ad and flux, to flow). The afflux of truth is not an immediate inpouring into man's soul, but a flowing to man by means of nature, first affecting man's senses, and then, if he permits it, his memory and his understanding.

The proceeding of truth is also called the Lord's mediate influx, for it flows through the medium of created nature. Since the proceeding of good is not through any such medium, it is called the immediate influx. But both proceeding spheres are conjoined, united, wedded. When we speak of them as one, we term that one perfect sphere they make in proceeding, the conjugial sphere.
     It appears as if good and truth were not one in proceeding, but two. For good inflows only inmostly, and truth flows only outwardly. Their being called by different names might also lend color to the notion that they were separate, divided articles. But though they affect man diversely, they are nevertheless one in proceeding; and it is the Lord's will that they also become one in the man himself. The reason they receive different names is only because they affect men in different ways.
     The acknowledgment of their perfect oneness in proceeding must not eclipse the fact that they do affect man diversely. To ignore the latter would lead the man of the church into errors which would cause him to neglect providing for receiving or being affected by one or both influxes.
     Consider, for instance, what results from the supposition that truth inflows interiorly, immediately, as good does into men's souls. This leads at once to the "permeation" heresy, the fantastic belief that the Lord is teaching the truths of the New Church by an interior way to people not yet reached by the Writings of Swedenborg. The effects of this belief are: 1. A paralyzing of the efforts to disseminate the Writings. 2. A weakened allegiance to the Writings and to the Church Specific where they are upheld in their purity; and 3. A preference for the fantastic over the real. The signs that accompany this belief are a looking to some soul-promptings as superior to the Writings, and to some intangible brotherhood among men as a substitute for the Church Specific and possibly a ready excuse to neglect our obligations to support the latter. The heresy of supposing truth to inflow by an interior way is, in theology, the heresy of not approaching the Lord in His Divine Human, but of approaching instead the Father or Invisible Divine.

To look away from the Divine Human, that is, from any body of truths in which He manifests Himself, is to turn away from the means the Lord has given; it is to look to some operation other than that which the Lord has provided. And he who wills to approach the Invisible Divine by some other way than the Divine Human is one who entereth not by the door, but climbeth up some other way. It amounts to the same thing if we look away from the crowning revelation which gives the genuine sense of previous revelations; if we look away from it to one or more of the latter as the present direct vehicle of bringing the afflux of truth to our senses, memory and understanding. These are sealed books without the Writings of Swedenborg. The fact that their supposed efficacy in cases when they alone are approached, is usually ascribed to some subtle, intangible, interior working they may have upon the individual, is a clear sign that this practice makes one with the heresy that truth proceeding inflows in some internal way. Truth proceeding inflows by an external way and by that alone.
To suppose, on the other hand, that good proceeding inflows and affects man in an external way like truth proceeding, is the source of an equally pernicious heresy. This reduces everything to the plane of the senses, making of the higher faculties, if even remotely recognized, mere appendages or registering devices of the senses. It makes of man a mere animal, and fosters the belief that if he were left uncorrected, unthwarted, in his natural environment, he would grow to possess all virtues and excellences. It denies God's access to man save through the senses, and eventually makes nature God and religion nature-worship or pantheism.
To illustrate this heresy, let us consider a similar falsity in regard to the spheres that proceed from man. From man, created in the image and likeness of God, there proceed two spheres similar respectively to good proceeding and truth proceeding. One is the sphere of his life, which, like the sphere of good proceeding, only affects other men inmostly. The other sphere is from that in him which affects the sense of others. This sphere is with man the analogue of truth proceeding. To suppose now that we can be sensually affected by the inmost sphere of man's life is analogous to supposing we can be affected outwardly and sensually by the Lord's immediate influx or the sphere of good proceeding.

This falsity in regard to man leads to the following baleful results: First and foremost, it encourages the idea that we can judge of the spiritual quality of another. Secondly, this precipitates us into making condemnations of another from something irritating to us in his external; or else causes us to acclaim as a true member of the church him in whose external there is something pleasing and agreeable to us. In the New Church the notion that the sphere of the individual's life could be sensibly felt has fostered the idea that a minister should lead by means of the sphere of his personal goodness; a phantasy that has been a setback to the real work of the ministry which is to teach men not to look to the minister and his goodness, but to the Lord and to goodness of life attainable only after the Lord's truths are learned, loved and lived. Wherever this phantasy has prevailed, there has grown a marked distaste for doctrine, a thing that is sad to think about; for if the religious study of the man of the church be not the Heavenly Doctrines, if the sermons he hears be not the presentation and exposition of these doctrines, they are of no religious value, they are but sounding brass and a tinkling cymbal. We hear this expression, "preaching good." This means nothing unless it means preaching the doctrines and a life according to them. For good inflows by an internal way, and cannot be communicated by preaching which affects the external senses. Good cannot be transmitted by an external way.
We noted above that the heresy that truth proceeding comes by an internal way was that of approaching the Father by some way other than the Divine Human. The false notion that good proceeding comes by an external way and is able to affect the external senses is the falsity of regarding the Lord Jesus Christ as a mere man and the exaltation of what was merely human in the body He assumed on earth. The Christian Churches are full of this, and the New Church has been affected by it. The conventional cloak of this falsity is in the belief that the Lord came on earth in order to become acquainted with human frailties and sufferings and thereby develop a greater pity and compassion for men. It presupposes that the Lord, who is Infinite Pity, Infinite Love, had to acquire some love and pity He did not already possess; and this makes of His love and pity finite things that can receive finite increments.

The immediate effect on men is a setback to the removal of their evils. Believing the Lord came to become acquainted with their sufferings so as to acquire sympathy and compassion, they are encouraged to believe the Lord will compassionately overlook any evils they may have and excuse them.
     The good that proceeded from the Lord while on earth, like the good that proceeded from Him theretofore and thereafter, proceeded by an internal way and unconsciously to man. That which affected the external senses of those who beheld Him on earth was the truth which proceeded from Him. It was not by His good they were affected. "Why callest thou me good?" He said to the ruler who had called Him "Good Master." "None is good save one, God." He came to bring truth into the world where truth was no longer recognized. His constant teaching was that no one can be saved except he who hears that truth and obeys it.
     Good and truth are one in the Lord and one in their proceeding from Him. But in affecting man they act diversely; good affecting the inmosts which are above his consciousness, whereas truth affects the externals. Since they affect man diversely they appear to him as two; and this appearance is with the end in view that he may strive to reunite them in himself and thus make a tabernacle in which He who is good and truth united may dwell.
     From man who is an image of the Lord there proceed two analogous, though finite, spheres; the sphere of his life or ruling love which is interior and known to the Lord alone, and the external sphere by which men recognize him. When these spheres make one--and that one is the union of a good ruling love with upright speech and action then the man is an angel. The efflux or outflowing spheres of the angels and of men on earth who are angels are of great value to all on earth, and the association with such so that there is communication and reception of their spheres is a pre-essential to the reception of the inmost, unconscious, immediate influx from the Lord, the influx of good proceeding.
     The Lord does not need men or angels to help him in the work of salvation, in the bringing of influx and afflux to men, but men and angels need the work, and, therefore, such work is provided for them, and the Divine Order has made provision that without their help, so long as their help is available, influx of good and afflux of truth cannot come to man.

     All the angels and good spirits that are associated with a good man, and all the genii and evil spirits that are associated with an evil man, are associated with his faculty of willing, with his voluntary, dwelling in his affections. As such association is not consciously felt by him, it is evident how much further yet above his consciousness is the influx of good which the angelic spheres strengthen and the diabolic pervert. These spiritual associations are beyond man's consciousness, for they do not normally affect his intellectual. Not being bound by them the intellectual may be lifted up into heavenly light or debased into the darkness of the abyss. Not so, however, the voluntary, the will, the affection, which cannot be separated from these spheres until the things in man which invite them are removed.
     With the afflux of truth which affects man in an external way a similar law of association prevails. The Lord does not need man's help in bringing the truth to others; but men on earth need such work, and, therefore, such work is provided for them, and the Divine Order has made provision that without their help so long as their help is available, no truth can be brought to man.
     The sphere of the ruling love of angels, good spirits and regenerating men, strengthens the reception of good proceeding by man's voluntary. The opposite sphere from the hells weakens or prevents it. Similarly, the external sphere of men on earth, i. e., the sphere by which they affect externals, may strengthen or weaken man's intellectual reception of the afflux stream of truth from the Word.
     We need not only to strengthen the ties of association of the voluntary, the will, the affections, with the internal, angelic spheres; but we need also to strengthen the ties of association of our understanding, memory, and speech, with the external spheres of those who are of service in bringing the truth to man. We need not only to shun the diabolic sphere that weakens or perverts the influx of good into our affections; but we need also to shun all favoring or excusing of falsities which weaken or pervert the ability of the mind to be affected by afflux of truth from the Word.

Such external spheres come to us by the avenue of speech, writing and print. We shun them when they are resisted, denied favorable consideration, and combated.
     We have often heard the expression, "The Word cannot be understood without doctrine." Just as the influx of good cannot come to us without the mediation of angelic spheres; so the afflux of truth from the Word cannot come to us save by means of doctrine formulated by men of the church who are in illustration. This doctrine derived from the Word and formulated by men of the church has been brought into some obscurity through attempts to class the Writings of Swedenborg as being nothing but doctrine derived from the Word, doctrine formulated by a man of the church. The distinction between the Bible and the Writings is not that between the Word and doctrine from the Word.
     We said above that the ministration of men in bringing truth to mankind was indispensable, our words being "The Divine Order has made provision that without their help, so long as their hell is available, no truth can be brought to man." Notice the words, "so long as their help is available." Four times during the history of mankind on our earth, the help of men in ministering to the afflux of truth ceased to be available. These occasions were at the end of the Most Ancient Church, at the end of the Ancient Church, at the end of the Jewish Church, at the end of the Christian Church. On each of these occasions there could be found in the church no man who could derive from the Word a single true doctrine by which to understand the Word. No help could be had from the men of the perverted church, and so help was brought by the Lord. He gave in each case, in each coming, Divine Doctrine by which to understand the Word. The manner in which such Divine Doctrine was given and the external form in which it was presented differed in each of the four cases, but the Doctrine given was nonetheless from the Lord and Divine.
     This Divine Doctrine became in each case the Word with the men of the succeeding church, which was established on that Doctrine. We read, therefore, in A. C. 1068: "The doctrines which the men of the Ancient Church had, were, as said above, from the revelation and perceptions of the Most Ancient Church which had been preserved.

By these they had faith as we today by the Word. Those doctrinals were: their Word." And again we read in A. C. 1071: "The men of the Ancient Church had to learn what good and truth were from the doctrines of faith that had been collected from the men of the Most Ancient Church and preserved, which doctrines were their Word."
     The Divine Doctrine given through Moses and the prophets was the Word with the succeeding Jewish Church. The Divine Doctrine given by the Lord through: the four Evangelists, although to the superficial view it appeared to be a mere explanation or commentary on the Law and Prophets, was Divine nonetheless; Divine Doctrine, and the Word with the succeeding Christian Church. But when the Christian Church came to its end, when there was no more afflux of truth through its Word, then the Lord opened the seals and gave a new revelation of Divine Doctrine, which to a small and superficial view may indeed appear to be merely an explanation or commentary of precious revelations; but which is Divine nonetheless, Divine Doctrine, and the Word with the crown of all Churches, the New Jerusalem.
     Divine Doctrine, which is or should be the Word with the Church established by and on it, is not what is meant by doctrine derived from the Word, doctrine formulated by men of the Church for the purpose of understanding the Word.
     It is wrong to attempt to confuse the two. To be sure men are used as instruments in both, but that does not identify the two. Those who are instruments in giving Divine Doctrine receive a special inspiration. Those who derive and formulate doctrine from the Word may indeed enjoy an illustration, but this is far different from prophetical inspiration. To confuse the two, especially if it be for the purpose of removing the distinction between them, cannot but lead to grievous errors:
     Divine Doctrine is altogether true. Doctrine derived from the Word may be true or it may be false. This is why man on coming to adult age is counseled by the Writings to examine the doctrines of the church into which he has been born and to compare them diligently with the Word, accepting them so far as he sees them to agree, and rejecting them so far as he sees them not agreeing.

"The first thing is to procure for themselves doctrine from the literal sense of the Word; thus they light a lamp for their further advancement. After the doctrine has been procured, and the lamp therefore lit, from it they see the Word. But they who do not procure doctrine for themselves, first inquire whether the doctrine given by others and accepted by the general organization agrees with the Word; and to those things which agree they assent; and from those which do not agree they dissent." (S. S. 59.) "That they who are in the affection of truth for the sake of truth, when they become adults, and are able to see from their own understanding, do not remain simply in the doctrinal things of their own church, but search from the Word as to whether they are true." (W. H. 8.) "The doctrines of the church are first to be learned and then to be examined from the Word as to whether they are true, for they are not true just because the leaders of the church have said so. . . . When this is done from the affection of truth, then man is illustrated by the Lord so that he may apperceive, he knows not whence, what is true, and that he may be confirmed therein according to the good in which he is. If these truths disagree with the doctrinals let him beware not to disturb the church; but afterwards when he has been confirmed, and is thus in the affirmative from the Word in regard to their being truths of faith, he may then confirm them by scientifics of every kind. . . . Wherefore to no one should be denied the right to scrutinize the Scriptures from the affection of knowing if the doctrines of the church within which he is born are true, for otherwise he can not be illustrated. Nor should it be denied him afterwards to strengthen himself by scientifics; though it is not permitted him beforehand. . . . But there are very few to-day who proceed in this manner, for most of those who read the Word do not read from the affection of truth, but from the affection of thereby confirming the doctrines of the church within which they are born, no matter what these may be." A. C. 6047.
If we relegate the Writings of Swedenborg to the position of doctrine derived and formulated from the Word, then it follows as a consequence that every Newchurchman on coming to adult years would have to contrast the Writings with the Bible to find out how much of the Writings he ought to accept and how much he might be obliged to reject.

     But the Writings are not to be classed as doctrine derived from the Word. For they are a Divine Revelation, Divine Doctrine, and therefore the Word. Being the Word, they themselves require doctrines to be derived from them and to be formulated by the men of the Church for the sake Of understanding them.
     The internal history of the New Church since the time the special revelation for it was given, is the history of efforts to derive doctrine from the revealed Writings. The various organizations in the New Church owe their distinction from each other to the non-agreement with each other of the doctrines each has derived from the Writings. We have doctrines known as the Academy Doctrines, and there are doctrines held by other organizations which agree and which do not agree with these.
     Every New churchman, whether born in the Academy or in some other branch of the Church, should on coming to adult years examine the doctrines held by his branch of the Church, and so far as he sees them to agree with the Writings, so far should he accept them, and so far as he sees they do not, so far he should reject them. But until he has made the examination and comparison, until he sees the truths or non-truths of the doctrines from the Writings and is confirmed in true doctrines thereby, let him take care not to disturb the Church
     But afterwards when he has been confirmed and is thus in the affirmative from the Word, he may then confirm them by scientifics of every kind. He may then champion the doctrines which he sees to be true and the branch of the church which holds them; and he may then denounce and reject those doctrines which he sees to be false and the branch of the Church which is their sponsor. In neither of these cases does he cause a disturbance that is harmful to the true interests of the Lord's Church on earth. He but adds his sphere to those which minister in the afflux of truth.
     To compare any sets of doctrines with the Writings is a matter every man can do, for every man has the ability to elevate the understanding in spite of the external sphere the leaders of the Church may exert upon him.

For the understanding is not bound to the spheres of those who minister in the afflux of truth, as the will is bound to those who minister in the influx of good. Nevertheless just as good and truth are united in their proceeding, so those who try to pervert the afflux of truth by formulating doctrinals contrary and inimical to the Divine Doctrine of Word, are spiritually united with those who try to adulterate the consort good. A man may detect their falsities, and yet not have the truths they falsify, for such love comes only by making those truths the standards of life; the standards according to which he will make friendship that will strengthen those truths on earth; and according to which he will live a life that will cause angels to abide with him in the affections that are consociated with these truths.
The Lord's mercy is wonderful indeed in giving man to see how he may strengthen the associations that minister to his reception of the influx of good; and those that enable him while on earth, to receive an undimmed afflux of truth. The Lord has blessed us, and we are but unworthy servants if we do not thankfully receive these His gifts and prepare ourselves to be of service in all that makes for their permanence.
RECENT INVESTIGATIONS OF SWEDENBORGIANA AT GOTHENBURG 1910

RECENT INVESTIGATIONS OF SWEDENBORGIANA AT GOTHENBURG ALFRED H. STROH 1910

Since last reporting to the Life concerning investigations for Swedenborgiana in Sweden much new material has been collected, but its description and publication has been greatly delayed by the late extraordinary events connected with the removal of Swedenborg's remains from London to Upsala and the subsequent discussion in the Swedish Parliament concerning a suitable sarcophagus. From the notices of these events which have appeared in the Life from time to time, its readers have seen how the Swedish nation has most nobly honored the memory of Swedenborg as a great Swedish citizen and investigator. One consequence of this public honoring of Swedenborg's memory has been a great increase in the sale of his works, and there has also resulted a remarkable increase of activity in the collecting and investigating of Swedenborgiana, especially on the part of scientists and historians at the Swedish seats of learning.

It may also be added that in taking steps to honor Swedenborg's memory the Swedish authorities were of course unable to prevent the notoriety which in some quarters attended the proceedings. In our times much erroneous matter cannot be prevented from being used by a careless press, but every effort has been made to correct misleading information by the publication of biographical articles and works. In future contributions to the Life an account will be given of the recent investigations in Sweden which have resulted in the discovery of many new Swedenborgiana. The present article will be confined to a Preliminary account of results obtained in the libraries and archives of Gothenburg.
After hearing of new matter illustrating the famous theological controversy concerning Swedenborg and his Writings in the Consistory and Gymnasium or College, of the Gothenburg diocese during the period 1768-1778, I made three journeys from Stockholm to Gothenburg during last October and November. My attention had been called to the new material by the remark- able articles of Professor Hjalmar Holmquist in Kyrklig Tidskrift and Bibelforskaren, two theological periodicals of the Swedish State Church, copies of which in separate reprint were received from the author last summer, and which have been reviewed in recent issues of Nya Kyrkans Tidning. Professor Holmquist mentions a work by Wilhelm Berg concerning THE GOTHENBURG CONSISTORY DURING THE 18TH CENTURY, (Goteborgs Stift under 1700-talet), Published at Gothenburg 1891-'92, being vol. IV. of his large work, COLLECTIONS FOR THE HISTORY OF GOTHENBURG (Samlingar till Goteborgs Historia). Probably owing to the omission of all reference to Swedenborg or the New Church in the title of this work, it has remained unnoticed in New Church literature, although it is one of the most important printed sources concerning the famous Gothenburg controversy. In order to clearly define the position of this work in literature it will be necessary to refer briefly to the course of investigations of the controversy during the last century. The first systematic treatment of the subject is found in the DOCUMENTS of J. F. I. Tafel and in the work of Achatius Kahl on THE NEW CHURCH AND ITS INFLUENCE UPON THE STUDY OF THEOLOGY IN SWEDEN.

It appears that Dr. R. L. Tafel based his account in the DOCUMENTS CONCERNING SWEDENBORG upon the two above mentioned works and also upon certain early printed original and translated documents, but not upon investigations of the matter in the Consistory Archives at Gothenburg, although much additional new matter from other sources is included in the DOCUMENTS.
The next writer to take up the thread of investigation was a young Decent at Upsala, Robert Sundelin, later First Professor of Theology and Dean of the Cathedral, who published at Upsala, in 1886, a 288 page work on THE HISTORY OF SWEDENBORGIANISM IN SWEDEN DURING THE EIGHTEENTH CENTURY. This work, although far from complete, nevertheless contains much new matter, illustrating the progress of the controversy not only at Gothenburg, Stockholm and Upsala, but also in the Gota Supreme Court at Jonkoping. Sundelin also describes the progress of Swedenborgianism in the diocese of Skara, and he had access to the earlier volumes of the Gothenburg Consistory Minutes, but he could not find the later volumes, which he says were "lost." They had, however, fortunately not been lost, but were in the hands of another investigator, a fact noted by Professor Karl Warburg in his work on LIDNER, Stockholm, 1889. The investigator in question was none other than Mr. Wilhelm Berg, a business man of Gothenburg, who had taken a prominent part in the religious, historical and scientific movements of Gothenburg and vicinity. Berg has himself noted in his work that he was the investigator who had the Minutes which Sundelin failed to find. After the granting of religious freedom in Sweden, in 1873, Berg attempted to found a Unitarian Society, but was unsuccessful, as the Government does not recognize non-Christian societies; he has since devoted his attention to historical and archaeological investigations. Having begun my investigations at Gothenburg, I opened communications with Mr. Berg, who kindly presented me with a copy of his work, and told me that he had there, printed all of the matter concerning Swedenborg and the New Church contained in the Minutes of the Gothenburg Consistory, so far as he could remember.

The matter in Berg's work, directly drawn from the Minutes, fills 277 pages, large octave, and covers the Years 1769-1771. Other matter is referred to in the earlier part of the volume, with separate pagination, on pages 58-145, the remainder of the early series of pages referring to the Pietists, Dippelians, Hermhuters, etc., but the body of the work is confined to the "Swedenborgians," and the author, while not accepting the Doctrines of the New Church, nevertheless expresses his admiration for the Professors Rosen and Gabriel Andersson Beyer, who so faithfully defended Swedenborg and the Doctrines against the treacherous attacks of Dean Ekebom and Bishop Lamberg.
One cannot but he filled with admiration for the character of those earlier champions of the New Church, Beyer and Rosen, the former a learned theologian and fine Greek scholar, the latter a gifted poet and versatile journalist in the days when the newspaper could more easily spell literature than in our own times. Warburg, in his work on the POET LIDNER, who was a student in the Gymnasium while the controversy was at its height, furnishes a very fascinating description of the conditions in the literary Gothenburg of Rosen's time, and portrays him as the founder of several newspapers which were adorned by poems and articles from his pen. As the serious business of the controversy proceeds, its sombre hue is occasionally heightened by one of Rosen's witty sallies, although it was Beyer who bore the brunt of the oft times unfair and insidious attacks. We hope to furnish in a future contribution a detailed account of the controversy. Much of the matter in the Minutes has long been known, at least portions being employed here and there in literature, the early part of the Minutes having been published during the trial by Assessor Aurell, one of Swedenborg's bitterest enemfes. But the Royal Council having forbidden the continued publication of the Minutes, the series came to an abrupt close. Berg's work is therefore of great significance, especially as he found the original publication to be unreliable and because the concluding portion is now for the first time accessible in print. Berg also refers freely to the contemporary letters concerning the controversy written by Gothenius, a member of the Consistory, to the Royal Librarian Gjorwell at Stockholm.

The investigation of the controversy was taken up anew by the Rev. C. Th. Odhner during his visit to Stockholm in 1895. A number of new documents were discovered in the State Archives at Stockholm and subsequently printed with descriptive articles in the Life. All of the matter previously published, with the exception of Berg's work, was subsequently freely referred to in the ANNALS OF THE NEW CHURCH. My own recollection of the new matter brought from Sweden and lectured upon, together with other information concerning the early history of the New Church in Sweden and England, in the Academy Schools in Philadelphia, is very distinct; in fact, it formed the basis and point of departure for my own studies. Having arrived at Gothenburg in the summer of 1902, I immediately proceeded to investigate the possibilities in the Consistory Archives, but found everything uncatalogued and inaccessible. The Archives have, however, since then been catalogued, and besides the Royal Letters and other documents which bear upon the controversy there are three sets of minutes which throw a clear light not only upon the final results, but also upon the development of Proceedings during the intervals between the meetings. The method of keeping the minutes was the following: First, the secretary wrote rough memoranda at the meeting; secondly, these memoranda, expanded and arranged, were passed at the following meeting, when objections and additions were registered, the various speakers supplying the matter in written form, all of which is carefully preserved; thirdly, the minutes thus passed were "renovated," that is, written out in a fair hand for ordinary use. It is, of course, clear that students of this most important controversy will never rest satisfied until all the minutes and documents respecting it shall have been reproduced exactly as they have come down to us. When reading the minutes and documents respecting this controversy, stated by Swedenborg to be the most important during the last seventeen hundred years, the real significance of his statement is borne home with irresistible force. Here in Gothenburg the Dragon made its onslaught upon the new Revelation; the consequences of the conflict which ensued soon passed beyond the borders of Sweden to the English speaking world, where the echoes of the old battle cries still resound.

As in Swedenborg's own days so even now there are those who would confiscate the work on CONJUGIAL LOVE and destroy the nascent New Church.
     The Sahlgren House, in which Swedenborg, in '57, saw the fire at Stockholm, is still standing, and has lately been purchased by the city of Gothenburg. It is to be preserved unaltered. This building also has a peculiar interest for us in that within its walls the first New Church organization in the world, "The Philanthropic Society," held its meetings as early as 1768. According to Berg, Swedenborg himself, together with Beyer and Rosen, were the leading members.
     While at Gothenburg during recent visits, I have taken the opportunity to carry on investigations in the Library of the Latin School, the lineal successor of the old Gymnasium, the first school in the world in which the Doctrines of the New Church were taught. This propagation in the Gymnasium, which was in those days little short of a University, in so far as the learning of some of the lecturers was concerned, had a good effect upon at least one student, the poet and philosopher THORILD, whose expressions during later years concerning Swedenborg and philosophical subjects clearly show the influence of favorable teaching. The present head of the school, Rector Rudolf Roding, kindly presented me with two copies of his work on the history of the Gymnasium, one of them for the Library of the Academy (BIDRAG TILL GOTEBORGS LATINLAROVERKS HISTORIA af Rudolf Roding, Goteborg, 1898). The fine old Gymnasium library apparently contains no Swedenborgiana beyond a set of the original Latin ARCANA and other theological works of Swedenborg.
     Among other Swedenborgiana at Gothenburg may be mentioned an oil portrait of Swedenborg, in the possession of Fru Olof Wyk, exactly like a portrait in the University House at Upsala, said to represent Swedenborg and to be a copy of an original by Sir Joshua Reynolds!
     While at Gothenburg during October I secured, through the intermediation of the Gothenburg City Library, for the Swedenborg Collection of the Northern Museum, Stockholm, a beautiful little Greek volume S. THEOPHILI EPISCOPI ANTIOCHENI AD AUTOLYCUM LIBRI III. RECOGNITI ET NOTIS ILLUSTRATIS with an annotation on the title page, "Jesper Swedberg. Oxford 1684. d. 1 Sept.," and with notes and corrections by Eric Benzelius, Jr., who also wrote his name on one of the last pages of the book.

     Another rarity, in the private library of a customs official at Gothenburg, Mr. Albert Hallberg, is a two volume edition of the works of Suetonius, with the name of Swedenborg on the title pages of both volumes:

     EMANUEL SWEDBERG
     A 2703 d. 30 Octobr.

     A description of these interesting volumes, which contain notes by Swedenborg, as well as of other similar volumes, will be furnished in our next contribution concerning Swedenborg investigations in Sweden.
     Gothenburg, November, 1909.

Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     The spirit of Calvin is still active, it seems. The BIBLIOTHECA SACRA, in its October issue, speaking regretfully of Calrin's great crime in burning Michael Servetus, observes that "Heresy must have martyrs. It is a pity that a better man than Servetus should not head the list. He was a persistent liar, a foul reviler, and at the best a vain dreamer." Thus the Calvinistic ass is still kicking the body of the dead lion.

     The Baltimore American, for November 21st, publishes an account of a lecture on the "Island of Guam and its people," by Miss Emily H. Suydam, in which the lecturer stated that "the natives in Guam were thoroughly Christianized. The faith is Roman Catholic, and all the good that the people know was taught them by an old padre, whose age is scarcely known, and who co-operated with the governor, who is a Swedenborgian, in making the people good Christians." Who is this Swedenborgian governor of Guam?

     The OPEN COURT for October, in an article on "China and Accadian Civilization," quotes from an article by Col. C. R. Conder, the Hittitologist, in support of the theory that the Mongolian race is directly descended from the Sumero-Akkadians, the original inhabitants of Babylonia and Chaldea. This theory is gaining ground among the archeologists, and is of interest to the New Church as affording an explanation of the manner in which the Ancient Word, (which existed among the earliest Chaldeans), found its way to Tartary and China.

     The Rev. Louis H. Tafel passed into the spiritual world on November 29, 1909. We hope, in our next issue, to publish an account of the life and work of this great New Church minister and scholar, who has played so important a part in the history of the New Church and of the Academy.

A brief account, signed "F. S.," appeared in the Messenger for December 8th, omitting all mention of the fact that Mr. Tafel was one of the founders of the Academy, for twelve years professor in the Academy Theological School, and pastor of the Advent Society in Philadelphia. Such suppression of historical truth is worthy of Jesuits.

     The root of the deadly disease from which the General Convention is suffering was laid bare, recently, in an editorial utterance of the Messenger. "If the New Church has erred in one way more than in any other," says the editor, "it is possibly in mistaking that which is said about a thing for the thing itself; as, for example, thinking that doctrine about the Lord is the truth itself, or that the teachings about charity are charity, or that what we know about the spiritual and heavenly life is that life itself."
     There is a total absence, here, of any realization of the fundamental truth that what is from the Lord is the Lord Himself proceeding,--that the Word of the Lord is the Lord Himself,--that the Lord's Doctrine "about" Himself is His coming, His giving Himself to His people;--that His own teaching "about" charity, is the very form and substance of His own Divine Charity, (which, when received by man, becomes charity in him,) for the spiritual life of any one is measured and qualified, nay, born and substantiated, entirely by the Divine Truth which he has received from the Word. By the Word of the Lord were the heavens made. By the Word alone were all things created. "The Words that I speak unto you are spirit and are life."
     That the very foundations of the Christian Religion are breaking away from under the feet of the Messenger, is evident from the concluding words of the editorial referred to: "We must not mistake what is Printed in books, or reasonings about truth, for the truth. . . . The truth itself is the inward shining light. The light itself is the doctrine of the Church, and the Lord is doctrine itself because that inward light is the Lord teaching." This is the doctrine of the Quakers, not the Doctrine of the New Jerusalem.

     The Rev. John Whitehead contributes to the pages of the LEAGUE JOURNAL, for November, a brief analysis of the "Religion of the Future" propounded a few weeks ago by the President of Harvard University, and now frequently heard of. Mr. Whitehead divides the statements of this "religion" into two classes, namely, "statements which are true as judged by the doctrines of the New Church," and those which are false. Under the first head he puts such statements as, that the future "Religion" will have no ancestor worship, no sudden conversion, will not be expiatory, or gloomy, and that God is one and immanent in the universe. All these, says Mr. Whitehead, are true from the New Church standpoint. He would have been nearer the truth, had he said that they would be acknowledged as true by every agnostic, and by many "advanced thinkers" in the vastate Church.
     In the light of the doctrine of the New Church they are all false, and the fit fruits of a perverted theology. Considered merely as so many words in a certain sequence, they may express truth; but the rational man does not stick in words. The words are not the utterances of a mere machine, but they are the expressions of a human mind and they convey ideas. It is the ideas within the words that are to be examined and judged. Otherwise, indeed, we could cite the greatest atheists as propounding spiritual truths. Judged from the ideas within Dr. Eliot's statements, they are wholly and fundamentally false. Nor could it be otherwise, when the universal idea reigning in them is a false idea of God, an idea of some invisible being, and a denial of the Lord.
     Any attempt to show that some of these statements are true as judged by the doctrine of the New Church, is unworthy of rational judgment; and it certainly tends to give to the uninformed reader an entirely false idea. Yet this practice is very generally followed by our New Church editors and writers, who are continually exulting in some "statement" which is verbally true, but are heedless of the fundamental falsities within it.
     Not so do the angels judge. See, for instance, the relation in the APOCALYPSE REVEALED. Here certain evil spirits uttered such "statements as "there is a Trinity," "That Christ is our Redeemer and Saviour," that "He alone is justice," that "meritorious and hypocritical goods are evil," besides many others.

Some angels, being asked whether they could deny these statements, answered: "All that you have brought forward are, in themselves truths, but you have falsified them by applying them to confirm a false principle, and, therefore, with you and in you, they are truths falsified, which from a false principle derive this, namely, that they are false." (A. R. 566.)
"DECLARATION" IN AUSTRALIA 1910

"DECLARATION" IN AUSTRALIA 1910

     In The New Age for September, the editor, Mr. W. J. Spencer, printed the recent Declaration made by the General Convention, following it by some quotations from the Writings to the effect that he who thinks an evil allowable is already guilty of it. The quotations are manifestly intended as a condemnation of the Academy because that body holds to the revealed truth that certain evils in certain conditions are, to use the words of the Heavenly Doctrine, "not unallowable." (C. L. 467.)
     After the appearance of The New Age containing the Declaration and editorial comment, Mr. Richard Morse, of Sydney, N. S. W., wrote to the editor the following communication:

THE EDITOR, The New Age.

     Dear Sir: Respecting the Declaration adopted by the General Convention, and reprinted in The New Age; I wish to be permitted to say that the Academy has no teaching, and gives no teaching, concerning the sexual relation and marriage apart from the Writings of the New Church.
     I forward to you a copy of the August issue of New Church Life, in which is a reply, at once dignified and complete, to the slander contained in the Declaration. As the Declaration, with comments by yourself, which aggravate its injustice, has been published in the official organ of the New Church in Australia, I respectfully request that the Academy's reply also be published in it.
     Sincerely,
          RICHARD MORSE.
               September 16th.

     To this letter Mr. Spencer replied as follows: North Ryde, Sept. 19, 1909.

MR. RICHARD MORSE.

     Dear Sir: I have duly received your note, also the copy of "Life." I had already received the latter and had noted the reply, which I am mentioning editorially in the "New Age." There is, therefore, no need for the insertion of your letter. In any case I would not publish a letter which accuses the Convention of "slander." I believe the Convention are quite as free from the grievous sin of slander as the Academy or its advocates. After the manner in which you treated my last communication I had some doubts whether I should be warranted in writing to you again, but I have taken the risk.
     The copy of "Life" I am returning to you, with thanks for the attention.
     Yours faithfully,
          W. J. SPENCER.

     The obvious and fair course for the editor of THE NEW AGE to have pursued would have been to reprint the answer from the August LIFE. But instead of fairly presenting to his readers both sides of the case, he appears in the October number of his paper in the following editorial:

     "THE SANCTITY OF MARRIAGE.

     "It would be lamentable, indeed, if any organization calling itself by the name of the New Jerusalem were to commit itself to doctrines which contravene any of the Divine Commandments. It is gratifying, therefore, to learn, on the authority of 'Life,' its monthly journal, that the Academy strenuously repudiates the charge made in the 'Declaration' of the American Convention which we published last month. Our contemporary categorically declares: 'The Writings of the New Church everywhere teach that "all thought and intention that does not accord with marriage," or, better, with Conjugial Love, is "condemned," and is to be shunned as sin against God.

The Academy, in all its utterances, public and private, has put forward this teaching as the teaching of Divine Revelation.'
     "We omit, advisedly, the expressions of counter-charge and retaliation into which our contemporary has been beguiled, and we ask, why did a judge of an American Court, on evidence which is said to have been furnished by Academy witnesses, declare that the teachings of the New Church are repugnant to the laws of the United States, and why did so large a majority of the General Convention consider it absolutely necessary to make a clear and explicit declaration on the subject? It is conceivable that the: 'Declaration' presented the teaching of the Academy in a more unfavorable light than was warranted; but it is not conceivable that either the judgment or the 'Declaration' were the mere outcome of an arbitrary decision, or of a sudden and causeless caprice of 'odium theologicum.' There must have been some ground for both of them in Academy utterances. If Academy teaching respecting 'sexual relations outside of marriage' had always been clear and uncompromising as that which is contained in the passage we have quoted, it is difficult to believe that there would have been any judicial condemnation, or any 'Declaration' from the General Convention.
     "Our own attitude in the matter is one of goodwill to both parties. Speaking for himself, the present writer cherishes a conviction that both organizations have their place and their work. He regrets the apparent antagonism, but refuses to attempt to save either by indiscriminating condemnation of the other, believing that both, despite human failings, are worthy of sincere respect and esteem. And he finds the answer to the question he has asked in a passage quoted by 'Life' from 'Laws of Order,' which states that the sexual relations condemned are 'necessitated' by the lust of the natural man. The passage continues: 'If man had not fallen, if natural love had not become perverted, the evil of adultery would never have arisen, and, consequently, there would never have been any "necessity" for the lighter evils of pellicacy and concubinage as means of rescue from the more grievous evils.'
     "'Now, that which is judged "necessity" must a fortiore, be allowable, and that which is deemed allowable is committed in spirit, even if it does not go out into act (Charity 4).

The unpurified natural man may, and no doubt does, plead necessity. But the teaching of the Church is that in reality no such necessity exists. 'I am the Lord thy God who brought thee forth out of the land of Egypt, out of the house of bondage.' Why, then, should any Christian man plead a 'necessity' to remain in bondage to lust? Why not draw the line clearly? 'Let Baal plead for himself' (Judg. 6:31), but don't confound Baal's pleading with Truth Divine. If these relations are 'evil,' as declared, why give them any countenance? We can surely be charitable to a sinner who sins under severe pressure without affirming him to be a saint.
     "Is it too much to hope that the Academy teaching on this vital point will be reconsidered?" * * *

     It is, we trust, far "too much" for the editor of THE NEW AGE, Or any one, "to hope that the Academy teaching will be reconsidered." That teaching is nothing more nor less than the upholding of the revelation contained in the Divine work on CONJUGIAL LOVE. It is CONJUGIAL LOVE that gives to the New Church the teaching as to "necessities," (C. L. 452), and it is, therefore, against that work, and not the Academy, that Mr. Spencer's indictment lies. But his whole editorial would seem to indicate that he has hardly heard of the work, still less read it.
     In his scant quotation from the pages of the LIFE, the editor omits, "advisedly, the expressions of counter charge and retaliation into which our contemporary has been beguiled." In other words, while gratified "to learn . . . that the Academy strenuously repudiates the charge made in the 'Declaration' " he omits to add that the Academy characterizes that charge as "a wicked lie."
     This appropriate characterization of false witness, is termed, not "strenuous repudiation," but "retaliation." And while the editor "advisedly" refrains from publishing the whole of the Academy's refutation, yet he sees no inconsistency in "advisedly" publishing the "false witness" itself which is repudiated. Nor, even though "gratified to learn" of the Academy's "repudiation," does he hesitate to confirm false witness, and to add to it his own vile insinuations.

His editorial is on a par with the spirit which has characterized the adoption of the "Declaration,'--a spirit of suppression of free discussion, of holding the people in ignorance, and of making serious charges without the wish to hear both sides.
It is hardly necessary to add that the condemnation of the "American judge" was directed specifically against the work on CONJUGIAL LOVE, whose teachings, he adds, the Academy seems to conserve.
SWEDENBORGIANA 1910

SWEDENBORGIANA ALFRED H. STROH 1910

EDITORS New Church Life:
     In regard to the doubtful early portrait of Swedenborg referred to in the November Life, page 664, permit me to say that the portrait in question has for some years been the subject of critical examination at Stockholm, and that I have in my possession a number of documents concerning this and other portraits of Swedenborg which will be submitted to the Life for publication at an early date.
     I may also add that I have examined the statements of the Rev. James Hyde, in his letter to the Life published some months ago, and shall explain some misunderstandings on his part in the course of a resume of recent Swedenborg investigations which is being prepared for the Life. In the meantime I submit the accompanying paper on "Recent Investigations of Swedenborgiana at Gothenburg.
     I am yours sincerely,
          ALFRED H. STROH,
               Gothenburg, November 29, 1909.

In Memoriam. 1910

SAMUEL HENRY HICKS.

     One who was, indeed, a pillar of strength in the Church on earth, has been called by the lord to serve as a pillar in His Heavenly Temple. There are but few of the lay members of the Church at this day who have served our beloved Church in so many important uses, as has our beloved brother, Samuel H. Hicks. As such, his memory should be preserved in the annals of the Church, and for this purpose we make a beginning here in a brief account or some general outline of his life history.
     Samuel Henry Hicks was of ancient Welsh stock, having been born on April 27, 1845, at Pentyrch, near Cardiff, in the south of Wales, and his father, like his ancestors for many generations, had been iron workers, and he was brought to this country as an infant by his parents, who settled in a Welsh colony at Duncansville, Blair county, Pa. Knowing his refined and cultivated mind, it was a surprise when we learned from his own lips, that he had had hardly any regular schooling, the poverty of his parents having compelled him to go to work at the tender age of eleven years. His first engagement was with a miller, but he was an ambitious lad, and steadily forged ahead. How he rose, step by step; how he acquired his education and his culture, we do not know, but the result of his training in the school of life is well known to all his friends. He did not speak or act as a "self-made" man,--never boasting of his humble beginnings or of his own achievements.
     About July 1, 1869, Mr. Hicks entered the employment of the Oil Creek and Allegheny Road, at Corry, Pa., where he first met Mr. John Pitcairn, then Superintendent of this Railway. Mr. Pitcairn, quickly recognizing the sterling qualities of the young man, appointed him secretary in his office, and often spoke to him about the Doctrines of the New Church. He also attended the lectures of the Rev. N. C. Burnham, who, in 1869 or 1870, came to Corry at the invitation of Mr. Pitcairn.
     When, in 1871, Mr. Pitcairn moved to Oil City, Mr. Hicks accompanied him, still as Secretary.

Mr. Pitcairn kept up his conversations about the Heavenly Doctrines, and lent the Writings to Mr. Hicks, who, however, did not at the time express himself very fully as to his attitude towards them.
     In 1872, Mr. Hicks left Oil City and moved to Erie, Pa., where he was engaged as Paymaster of the Western Division of the Pennsylvania R. R. Here he came into touch with Dr. and Mrs. Cranch and the small circle of New Church people in Erie. He kept on reading the Writings, and finally wrote to Mr. Pitcairn announcing his intention to become a member of the New Church.
     Mr. Hicks was baptized into the New Church by the Rev. W. H. Benade, on October 19, 1873, at the dedication of the new temple of the Pittsburgh Society;--at Isabella and Sandusky streets--Mr. Pitcairn acting as sponsor.
     While at Erie he became acquainted with his future wife, Miss Elizabeth Keppler, to whom he introduced the Heavenly Doctrines, and to whom he was married, at Washington, D. C., on February 27, 1878. Miss Keppler, who had not yet become fully indoctrinated, wished to be married by an Old Church minister,--a personal friend and relation,--but Mr. Hicks "stood by his guns," and the young lady was so impressed by his consistent attitude that she consented to be married by the Rev. Chauncey Giles. After their marriage, the young couple removed to Scranton, Pa., where he engaged in the coal business. Here they became acquainted with their life-long friends, Mr. and Mrs. A. G. Gilmore, at whose house New Church services were occasionally conducted by the Rev. J. E. Bowers.
     In 1882, his business in Scranton proving unsuccessful, he removed with his little family to Chicago, where he again engaged in the coal business. Here Mr. and Mrs. Hicks connected themselves with the congregation worshiping on the West Side, to whom the Rev. W. F. Pendleton was then ministering; and they now became very active in the life of the Church, and were received as members of the Academy about the year 1883. In 1886 the family moved to Watsontown, Pa., where Mr. Hicks secured a position as Superintendent of the Wilkes-Barre and
Easton Railway. While here he began to send his two little boys, Ralph and Curtis, to the boys' school of the Academy, in Philadelphia, and in 1890 he moved his whole family to that city, for the sole purpose of securing a New Church education for his own children, though much to his own inconvenience, as his office still, and for man years, remained in Watsontown.

Gradually, however, he managed to concentrate his work in Philadelphia, and entered more and more fully into the life and work of the Academy and of the Advent Society.
     At the reorganization of the Academy, in 1893, he became one of the seven members of the Corporation, and was at the same time appointed Secretary of the Academy, a position which he filled to the time of his death. He was also a member of the Academy's Board of Directors, of the General Council and of the Executive Committee of the General Church.
     In 1895 he entered into the Water-plant business, which proved very successful, and in 1896 he removed to Bryn Athyn, where he built his home, "Bryn Elis," where so many members of the General Church have enjoyed the warm-hearted hospitality of Mr. and Mrs. Hicks. In the local affairs of the Bryn Athyn Society he took a very active share,-was President of the Bryn Athyn Village Association for a number of years.
     In his marriage he was blessed with eight children, all living,-two daughters and six sons. Of the latter, three are still pursuing their studies in the Schools of the Academy,-all the rest active and devoted members of the New Church.
     His last illness was an acute asthmatic attack, finally bringing on heart failure. He had been ailing for some months, and yet the end was apparently very sudden, and but few expected that it was so near. He passed away on Sunday morning about seven o'clock, November 21, 1909. The funeral took place on Tuesday, the 23d, followed by a public memorial service in the College Chapel in the evening, conducted by his friend of thirty years' standing, the Rev. W. F. Pendleton. After the service a memorial meeting of a more social character was held at his house, in which a number spoke most affectionately of our departed friend. Several expressed the general feeling of how difficult it is to realize that he is really gone from our midst, never to be seen again in the natural sphere.
     To know Mr. Hicks was to feel that he was your friend, and that you were sure of his good will.

This was realized by young and old alike; for with the older people he was mature, wise, and kind-hearted, and with the young, although he was sixty-four years of age, he was youthful, genial, humorous, even jovial, yet dignified. It was a rare quality he had of being able to live at once with the young and with the old, and it cannot be said that he had an enemy; certainly not in the Church, and we are informed that it was similar with his acquaintances in the business world. All were free with him, and could talk to him in freedom; and no one could go away from his presence without being uplifted and encouraged, strengthened for the battle of life. He was a help and a restraint, and some of us can look back to occasions when his wise and calm council forestalled serious trouble,-and the writer of this line says this with a feeling of personal gratitude.
A striking characteristic of our brother was his firm and staunch loyalty to the Heavenly Doctrines. The Writings were to him the true Word of God to the New Church, before which it was necessary for the human understanding to humble itself, and permit itself to be taught of the Lord in His Coming. He was a strong supporter of the Priesthood in its work, always faithful in attendance at worship and at meetings of every kind, wise and conservative in council, generous in sustaining the uses of the Church, not to speak of his large-hearted charities, and his firm belief in the leadings of the Divine Providence. He was a kind and self-sacrificing father, a loving, faithful and devoted husband, and exemplary member of the Church, honest, frank and sincere, a true Israelite without guile. The peace of heaven is now to be his, and when we depart may we go where he is, for it will be a good place in which to live and be at rest.
W. F. P.

Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Instead of a fair this year we held, on November 19th, a Venetian Carnival, the Gymnasium being wonderfully transformed by several of our artistic friends, until it resembled the Gorand Canal. The universal success of the occasion was due, doubtless, to the fact that everyone "fixed up" a little, if they could not do more, and thus put themselves into a state to share most fully in the various "treats" that were provided. The most striking treat was the beautiful Oriental dance given by twelve young ladies under the direction of Mrs. Heath.
     Incidentally the exchequer of the Civic and Social Club is some $130.00 ahead.
     It has been supposed by some that Father Benade was opposed to bazaars, but this is incorrect. He objected to certain features usually introduced, such as gambling and polite brigandage, but these we have eliminated, and we feel that we have now developed an affair which is not only internally enjoyable but also useful and profitable in more senses than one. With this as with other things, we feel that the New Church ought to save what is useful by confessing and removing the abuses. As Father Benade used to say, "We must discriminate."
     A new feature this year was the holding of a separate carnival for the children upon the following afternoon. The decorations and other accessories were left in place, but otherwise this affair was entirely their own, more in the line of a celebration of Thanksgiving. This was planned by two of the teachers of the Local School.
     The death of Mr. Hicks on the following day profoundly affected the whole community. Since the death of Mr. Glenn, he had been not only the "mayor" of Bryn Athyn, but also chief adviser of many of us in both business and personal matters. His loss is severely felt. The burial took place upon Tuesday, and a memorial meeting was held upon the same evening.

     The District Assembly was preceded on Thanksgiving night by a dinner tendered to the victorious Athletic Club by the "old boys," or Sons of the Academy. The local members of the Theta Alpha prepared the feast. Not in many seasons have we had so satisfactory a meeting from every standpoint. Perhaps the thing that impressed itself most strongly was that the Newchurchman should expect to "make good" everywhere, since the spirit that wins in the sports of youth, is none other than the same spirit which, on a wider field, is to win in the world's larger work.
     Only an activity which is so well adapted to the age and state that it enlists every atom of energy and attention, and makes the players wholly unmindful of self, is fully adequate educationally. It is thus that men, while playing at the game which they call "life" among the dead and ephemeral things of matter, prepared their spiritual thews and tissues for the real activities of life itself. Here, as before, it is only necessary to "play hard, not flinch, and not foul."
     But although the angels must sometimes be amused at the seriousness with which each of us takes the vicissitudes of his little game, still they do not laugh at us, but devote themselves to inspiring and helping us. They know better than we how much depends upon the use that we make of our little hour upon this stage. This we call work, and the boys' life activities we call play; but the fact is we are all players. There is but One who Works, and all we are but partakers in some small measure, each upon his own plane and according to the capacities so far developed. "In such a forge, and such a heat" is moulded the very fiber and tissue of effective manhood.
     All our young folks were especially fond of Mr. Hicks, (whose sons were present), and his passing away caused them all to feel an increased sense of their own responsibility. Perhaps that is why these homely truths about efficiency came home to us as never before. Another reason was the Presence of Mr. Robert Caldwell, Jr., the genial president of the Sons of the Academy, and also of Pastor N. D. Pendleton, who made an inspiring speech. As one practical result of this meeting, provision was made to employ a coach to teach the boys how to play basket ball, with the result that they have recently won their first game with ease. For the benefit of the "old boys" who were not present, we append the report of the team's record in foot ball.

     The foot ball team had a very successful season this year, losing only one game out of seven. The scores of the various games were: Cheltenham High School, 39-0; Ridley Park High, 16-6; Brown Prep., 14-0; Radnor High, 0-17; Wenonah M. A., 0-0; Blight School, 40-0, and Drexel Institute, 11-11. The latter is a university with an attendance of 2,500, but their team never got ahead of our boys, and had hard work to tie the score. In this game Harold Doering distinguished himself by kicking a field goal from the 42 yard line.
     The laurel crowned youths who composed this invincible "eleven" are: Capt. K. E. Hicks, right half back; Harold Doering, left half back; Emery Harris, full back; H. K. Lindsey; quarter back; D. P. Hicks, center; G. Childs, left guard; G. Macbeth, left tackle; K. Alden, left end; Theo. Pitcairn, right guard: Loyal Odhner, right tackle, and T. Cleare, right end.
     At a recent meeting of the team Mr. Lindsey was elected captain for the season of 1910.
     The Sixth Philadelphia District Assembly was opened with a supper on Friday evening, November 26th. There were present 218 guests, of whom 34 were visitors, mainly from Philadelphia and New York. Renovo and Baltimore were represented only by letters. Abington, Mass., was represented as before, by its pastor, Rev. T. S. Harris, who has since been making an extended visit and attending classes in the Theological School. He was accompanied by Mr. Wm. Freeman. There is no use denying that the District Assemblies excel the General Assemblies in the matter of becoming personally acquainted with the visitors. These meetings have their own uses to perform, which are not covered by the big General Assemblies. We hope in time to have a fuller attendance from the outposts, in order that we may consider in a practical way the state and needs of those who are on the "firing line," and carry into effect the policy of church extension, recently proposed by the General Council. The speeches at the banquet were all in the line of this work, under the suggestive titles of "Preparing the Ground," "Plowing," "Cultivating the Soil," "Improving the quality of the Seed," "The Harvest and Judgment," ending with some words by the Bishop as to the "Heavenly Garner," which again were made weighty by the allusion to the departure of Mr. Hicks.

Mr. Odhner presided as toastmaster. Saturday evening was devoted to hearing of the new discoveries about Michael Servetus (extracts from a book which Prof. Odhner has written, wherein he shows that Servetus was burned by the Calvinists on account of teaching the genuine truths of the Word--the real truth about the Divine Human and the Spiritual Sense of the Word, etc.). In consequence of this a session was held in the afternoon to hear reports from the various centers, and an account from the Bishop of recent developments abroad--but the time proved wholly insufficient. Still, we did hear with much interest an account of what Mr. Merrill, Mr. Gladish and others are doing in Columbus and Cincinnati, Ohio. We also heard an account of Mr. Iungerich's work and experiences in Baltimore, of Mr. Harris's work in Abington, and of Mr. Acton's lively circle in New York and its rapid growth. But not a word did we hear of Mr. Whitehead's sojourn this summer at Renovo, of the quarterly visit to Washington, D. C., of Mr. Price's monthly visits to Allentown, or of Mr. Rosenqvist's important society in the city. As to any definite plans for improving all these fields, we hope the next General Assembly may find time to discuss the whole matter.
     At the worship on Sunday we listened to a notable sermon by Rev. N. D. Pendleton on the subject of the Lord's baptism and the dove descending--a sequel to the one on the Burning Bush, which appeared in Life recently.
     In the afternoon the Assembly was brought to a fitting close by a celebration of the Holy Supper, partaken of by 126 persons.

     PITTSBURGH, PA. "A successful Assembly?" Well, -- --!
     "The way it all started" was with a meeting of the Philosophy Club on November 18th, and such a meeting as they had! First, the Rev. Homer Synnestvedt, who was the honor guest of the evening, read a paper on "Remains," which was much enjoyed. The rest of the evening was made a social affair where "song and wit" held forth in true Pittsburgh style.
     On Friday evening a banquet was held. Bishop Pendleton opened the evening with an account of his sojourn in France. This was followed by an address on "Enthusiasm," by the Rev. Homer Synnestvedt. A discussion then took place, which closed that part of the evening.

     Saturday night was taken up with a business meeting conducted by Bishop Pendleton. Reports were read by Rev. N. D. Pendleton, Rev. W. L. Gladish and Rev. J. E. Bowers. A paper by Rev. W. L. Gladish on "The Salvation of the Evil" was then presented for our consideration and offered a topic for an animated discussion. This was followed by a paper on "Worship and Song," by Mr. Paul Synnestvedt. The meeting then adjourned.
     Services Sunday morning were conducted by Rev. Homer Synnestvedt. In the afternoon the Holy Supper was administered by Bishop Pendleton.
     The Assembly closed Monday night with a meeting of the ladies at the home of Mrs. R. B. Caldwell and a men's meeting at Mr. Jacob Schoenberger's. During the course of the evening a basket of beautiful red and white flowers, over which was suspended a white dove, found its way from one house to the other. Hidden among the blossoms was a message.
     Our guests were the Bishop and Mrs. W. F. Pendleton, Rev. and Mrs. Homer Synnestvedt, Rev. W. L. Gladish, Rev. J. E. Bowers, Mrs. Henry Stroh, Mrs. A. G. Gilmore, Mrs. Sharpe, Mrs. Boyle, Miss Lucy Grant, Miss Clio Pollock, Mr. B. D. Fuller and Mr. Adleman.
     The only other event of the month was a shower given for Miss Marguerite Uptegraf on December 9th. B. P. O. E.

     MIDDLEPORT, O. In Middleport we began in October to have weekly suppers three times a month, followed by the doctrinal class and singing practice. Heretofore the doctrinal class has always been on Sunday evening. We find the new arrangement a great improvement, as it gives more social life together, a larger attendance and a better sphere of reception at the doctrinal class. W. L. G.

     COLUMBUS, O. The little work in Columbus goes bravely forward. There were eight adult Newchurchmen present at the meeting, November 23d. The attacks against us here and against Conjugial Love have been very bitter.

But the rage of the enemy is primarily against the Heavenly Doctrine for which we stand. The spirit of the attack cannot be mistaken by any New churchman who believes in the Lord and that His teaching is pure and right. G.

     CINCINNATI, O. In Cincinnati we had service on Thanksgiving Day at 3 o'clock, attended by nine adults and four children, all heartily devoted to our cause. A circular letter announcing our services and giving the reasons for beginning them was sent to all the New Church addresses in the city. Its contents follow:

     WHAT DOES THIS CHURCH TEACH?

     "1. That the Theological Writings of Swedenborg were given by the Lord through him; that they are therefore the Word of God to the New Church, equal in Divinity and Authority to the Word in the Old and New Testaments.
     "2. That there must be a full submission of the man of the Church to the Lord in the Writings; that self-intelligence can have no place in establishing the doctrine of the Church, all wisdom and all love consisting in the acceptance of what is here revealed; that we cannot therefore reject any part of the Heavenly Doctrine or add thereto.
     "3. That conjugial love is the source of all loves, both spiritual and natural; that religion goes hand in hand and step by step with conjugial love; that internal marriage cannot exist between two who are of different faiths; and that therefore the Church must bend every energy to the inculcation of true ideals concerning marriage.
     "4. That teaching looking to the formation of conjugial marriages must be given from early childhood in order that the mind may be purified from the adulterous love which reigns in Christendom and a true and spiritual union may be desired and sought after in early maturity.
     "5. That this necessitates New Church schools where the education begun in the home can be carried on in the sphere of the marriage of good and truth and not in that of the marriage of evil and falsity.

     "WHY NECESSARY TO BEGIN A CHURCH WHERE THE CONVENTION IS ALREADY ESTABLISHED?

     "1. Because the Convention teaches none of these doctrines which we regard as the essentials of the New Church, but on the contrary rejects most of them.
     "2. Because that body is therefore unable to do the distinctive work of the New Church.
     "3. Because education, social life and marriage in the Church are the only things that will save the children and perpetuate the Church.
     "4. Because the Christian world is almost of the character of the Antediluvian one and worse in regard to adulteries (D. 3598); therefore there can be but little growth from that source; our principal hope is in our children." G.

     GLENVIEW, ILL. A good deal has happened in Glenview since our last report. The Chicago District Assembly was held here early in November; we have also had two or three meetings every week, either social or instructive. On the evening of November 9th, the men of the society met Bishop Pendleton at the club house, where a very enjoyable time was spent in the discussion of a doctrinal subject; the same evening the ladies met at the home of Mrs. Seymour Nelson.
     There was no service here on Sunday, November 14th, most of us going in to Sharon church, where the Bishop preached. On Friday, December 3d, instead of the usual doctrinal class, we were favored by Dr. J. B. S. King with a lecture on Homeopathy; the doctor emphasized his points with some amusing anecdotes from his professional experience. At our latest Friday class we were taught about the change which took place in the brains of men at the decline of the Most Ancient Church; our pastor treated the matter from the doctrinal viewpoint, and then Dr. King explained the physical aspect of the change, with the aid of blackboard illustrations.
     A memorial meeting to Mr. S. H. Hicks, of Bryn Athyn, was held November the 30th, on which occasion we were led to think of the growing company of Academy friends in the spiritual world.

     Of social happenings we have had a number, but the most important was a bazaar, held the night after Thanksgiving, which was an unequaled success. Although it was gotten up at short notice, it earned $65.00 for our Church Building Fund. A. M.

     SANDOVAL, ILL. A four days' visit was made to Sandoval, Ill., November 27-30. Some of the meetings were attended by fourteen or fifteen New Church people,--adults and children, all Shermans. The Holy Supper was administered to six communicants. In one family, consisting of father and mother and seven children, decided progress has been made, since a similar visit a year ago, in keeping the children out of the Old Church and having services in the home--a tribute to the value of church extension.

     THE MISSIONARY FIELD. The last places visited in Ohio, on my recent tour, were Columbiana and Greenford. Near the former place, at the home of Mr. Jacob Renkenberger and family, on Sunday morning, November 14th, divine worship was conducted and a sermon was delivered. In the afternoon, at the home of Mr. Solomon Renkenberger and family, an informal doctrinal talk was given. During my stay in that vicinity, the Wunderlin family at Eureka, and the Rhodes at Greenford, were also visited. As usual, we had readings from the Writings, and conversations on the Heavenly Doctrines.
     It was a great pleasure to me to be at the Pittsburgh District Assembly, November 19-22, as all the meetings,--including one of the Philosophy Club on the 18th,--were very instructive and encouraging.
     A short call was made on Dr. U. O. Heilman and family, at Leechburg, Pa., and they manifested the same interest and earnestness as ever in matters of the Church there.
     At Erie, Pa., I took my Thanksgiving dinner with Dr. Edward Cranch and family. Services were held on Sunday, November 28th, at 11 A. M. The attendance was thirty-three, of whom twenty-eight Participated in the sacrament of the Lord's Supper.

An invitation to take part was extended to all who believe in the Lord, and were in the effort to do His will. Among the communicants, on the occasion, was a lady reared as a Roman Catholic. But she has read some of the Writings, and, from what was said, it seems that she has made an intelligent start in the reception of the new Doctrines. And if so, great indeed are the mental joys and spiritual delights in store for her in the future, in this life and in the world to come.
     There is always a cheering sphere of worship with the Erie Circle, and there is a gradual but sure growth of the Church.
     In the city of Hamilton, Ont., on Sunday, December 5th, there were present at our services eighteen persons,--all being devout worshipers of the one Lord, the God of heaven and earth. After the sermon, on Isaiah 41:10, all present except two children, united in the celebration of the Lord's Supper. The liturgy of the General Church is still used in Hamilton. The circle is not affiliated with either of the general bodies of the New Church. In the absence of a minister of the New Church, reading meetings are held, which are led by Mr. William Addison. The small beginning may possibly lead to greater and better things, at some time, in the future. For the Lord is building His Church to endure for ages of ages, the glorious New Jerusalem.
     J. E. BOWERS.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The reception given by the BRIDGEWATER (Mass.) Society last month, to its new pastor, the Rev. G. S. Wheeler, was attended by representatives from "the other denominations," including nearly all local ministers, who were present by invitation. According to the Messenger, they showed "a most friendly and liberal attitude towards our church." Mr. Wheeler appears to be taking an active part in promoting the religious fraternization of the New Church Society with "other denominations." At his suggestion all the churches in Bridgewater held a Union Thanksgiving Service--the first in the town for several years.
     The annual meeting of the Ministers' Conference of the MARYLAND ASSOCIATION was held in Washington, D. C., on November 19th.

Owing to the illness of the Rev. Messrs. L. H. Tafel and G. H. Dole, and the absence, on missionary tours, of the Messrs. J. E. Smith and J. R. Spiers, only three ministers were present, namely, Messrs. Frank Sewall, G. L. Allbutt and J. E. Thomas together with some visitors. A paper by Mr. Spiers was read, discussing "The Nature of Revelation expressed by the words 'Thus saith the Lord.'" The paper was specially directed to an explanation of the fact that the revelation in the Old Testament sometimes contains commands which are plainly an accommodation to the evil state of the Jewish people, e., g., the command as to divorce, which was given "because of the hardness of your "heart." Such commands, the writer thought, assumed their form from the minds of evil spirits who were used at the time as mediums of Divine Revelation and also from the minds of the Jewish prophets. "With reference to the law of divorce, the Divine truth would direct as to the separation from the man of the church of that which savored of evil to which he might be wedded, but this truth flowing through the evil spirit would be changed, according to the inclination of the Israelites, into natural divorce."
     In the discussion that followed, attention was called to the command to Abraham to sacrifice Isaac, (A. C. 2818), and to the explanation of the words, "Lead us not into temptation." (A. C. 1875.)
     The subject, "Who are the Twelve Apostles referred to in T. C. R. 791?" was discussed in a paper by Mr. Allbutt. The writer adduced a number of reasons to show that Judas Iscariot was among the twelve who were sent forth into the whole spiritual world to preach the Gospel. This position met with general acceptance by those present.
     At a recent meeting of the Maryland Sunday School Union, held in WASHINGTON, D. C. Dr. John R. Swanton read an address pointing out the value of Swedenborg's Scientific works "in bridging over the gap between the materialistic science of the day school and the spiritual truths taught by the church. An outline was given of a few definite, clear principles of philosophy which, if taught in a simple, clear manner to New Church children and youth, could serve as a guiding thread through all the mazes and doubts of the present confused and blinding teaching of; the day school and college."

     The KANSAS ASSOCIATION held its third annual meeting at Pawnee Rock, Kans., from November 19-22. During the course of the meeting, the president, the Rev. F. L. Higgins, "gave a history of the Kramph Will Case and things leading up to the 'Declaration' announced by the General Convention at its last session. The Declaration was endorsed and adopted by a unanimous rising vote."

     GREAT BRITAIN. At the annual meeting of the LANCASHIRE AND CHESHIRE UNION, held last October, the chairman in his introductory address noticed the frequent cry that the New Church was a "missionary church," but his own opinion was that "the principal thing before we could have a church was that we must have societies--we must have something established by which we could introduce a missionary church." The energies of the well established societies, he thought, should be directed to helping the weaker ones. "All knew that many missionary efforts have not met with success." There were: many small societies struggling under difficulties, and if the labor and money given to missionary work, had been expended to build up these societies "greater achievements might have been accomplished."
     The speaker expressed the desire that the subject be discussed during the meeting, but this desire met with disappointment, for the greater part of the meeting was devoted to a discussion of the fact, which seemed to be admitted by all the speakers, that the Sunday School was with many not serving as an introduction to the Church. The Rev. W. H. Claxton maintained that a "due proportion" of Sunday School scholars were not coming into the Church; and both he and other speakers suggested various remedies, but both the lament and the remedies have been heard many times before in England, and still the conditions continue. Indeed nothing else is to be expected when the Church in England is itself daily losing its distinctiveness.

     The subject of the work of the Sunday School, opened at the above meeting, was continued two weeks later at a meeting of the WIGAN SUNDAY SCHOOL UNION, when the Rev. W. T. Lardge noted that the main point to have in mind was to protect the child's mind "from the Old Church teaching and influence, as far as possible," and that "parents who are indifferent to this matter are much to blame."
     At this meeting the opinion was expressed that it was better to send children to the nearest Old Church Sunday School rather than to none at all, but against this Mr. Lardge raised a solitary protest, maintaining that the preferable course was for parents to "take the religious instruction of their children in hand themselves." One speaker, however, added that parents "don't do it," and the discussion was pursued on the lines as to what then is the best thing to do? Professor A. H. Sexton, of Glasgow, has accepted a call to the pastorate of the ST. HELIERS Society.

     GERMANY. The Rev. Adolph L. Goerwitz, on October 6th, visited a New Church circle at BIELEFELD, Hanover, of which we have never heard before. We learn from the MONATBLAETTER that this circle has been in existence for many years; most of the former members have died, and there remain now only four old gentlemen who come together once a month to read the Writings. There has never been any formal organization, and the younger generation seems to take no interest. Nevertheless, twenty persons gathered twice to the lectures of Mr. Goerwitz, who also administered the communion to five persons. Mr. Goerwitz believes that if the work could be continued here, it would not be difficult to organize a circle, and eventually a society of the New Church.
     On October 8th, Mr. Goerwitz visited BERLIN, Where he remained a whole week, held three services, and delivered two public lectures. Fifty persons were present at the services on Sunday afternoon, when the Holy Supper was administered to forty communicants. About seventy persons attended the lectures, which treated of "the Second Coming of the Lord in the Doctrines of the New Church." A number of Theosophists, after one of the lectures, argued in favor of the doctrine of Reincarnation, but betrayed gross ignorance of the Bible.

The Berlin society has made considerable progress during the past year, and a number of new members have been received. During the visit of Mr. Goerwitz the society adopted a new constitution and effected a more formal organization. At the weekly services during the year, sermons are read from the various German New Church papers, but it was resolved henceforth to read none from the BOTE DEX NEUEN KIRCHE, the organ of the German Synod at St. Louis, Mo., on account of its affiliation with Theosophy. Moreover, the editor of the Bote has declined to publish the reports of the New Church society in Eerlin, "in order not to disturb the peaceful work of Herr Albert 13recht." The latter, (who was ordained by the Rev. Adolph Roeder by a postal card), conducts an independent, "liberal" mission, mixed up with Theosophy, etc.

AUSTRIA-HUNGARY. For some years the New Church in this composite Empire has been represented by three New Church societies,--one in Vienna, speaking the German tongue; one in Budapest, speaking Hungarian, and one in Trieste, speaking Italian. To this interesting polyglot group there has recently been added a fourth, speaking Czech, or Bohemian. According to news just received through the MONATBLAETTER, the Doctrines were first introduced into Bohemia through Mr. Janeck, the director of a printing establishment at PRAGUE, who formerly had been a student of Christian Mysticism and had published journals devoted to this school of thought, in which, however, he could never find complete satisfaction. Finally,--it is not stated how long ago,--there came into his hands a Russian magazine containing a chapter from Swedenborg's HEAVEN AND HELL. This awakened his interest, and he immediately procured a number of Swedenborg's Writings in German, which were carefully studied, with the result that he himself and his wife became enthusiastic receivers of the Heavenly Doctrines and began to communicate them to their friends. Thus a small circle of receivers was formed who have been meeting once a month for the purpose of studying the Writings, though under great difficulties, inasmuch as they live at considerable distance from each other. As most of the receivers do not speak anything but the Czech language. Mr. Janecek began to translate HEAVEN AND HELL into this tongue, but had to discontinue this work on account of other pressing duties.

On October 16th-18th, this circle was visited by the Rev. Adolph L. Goerwitz, for the purpose of conducting the first New Church services in the city of Huss and Jerome. There were present fourteen persons, four of whom were visitors from the Vienna society. After the services a meeting was held to discuss ways and means for extending the knowledge of the Heavenly Doctrines in Bohemia. It is proposed to publish a series of tracts in the Czech and to continue the translation of HEAVEN AND HELL, commenced by Mr. Janecek. The latter has already published an edition of 1,000 picture postal cards, bearing the portrait of Swedenborg, with the motto "Dominzts providebit," copies of which may be obtained from Mr. Janecek, Vinhrady-Prag. 1021, Bohemia.
ASHER--DELIGHT 1910

ASHER--DELIGHT Rev. C. TH. ODHNER 1910

Announcements.

NEW CHURCH LIFE
Vol. XXX      FEBRUARY, 1910      No. 2
     "And Zilpah, Leah's handmaid, bare a second son unto Jacob. And Leah said: In my blessedness, because the daughters will make me blessed. And she because him name Asher." Gen. 30:12, 13.

     In the purely historical sense our text refers to the birth of the eighth son of Jacob and describes the joy of Leah in the birth of this her adoptive son, and the pride--natural to a Hebrew woman--with which she anticipated the praises of other women on account of her many children.
     But in the internal sense the story of Jacob and his sons is the story of man's regeneration; the birth of Asher here signifies the birth of a new state in the regenerate life, the birth of yet another medium for further progress into the interiors of the Lord's Church on earth and in Heaven.
     Asher was named from "blessedness" and signifies this in the Hebrew. Blessedness is a state of the affections, and on this account Leah added the words "because the daughters will make me blessed," for "daughters" everywhere in the Word signify affections or the activities of good, even as "sons" signify thoughts, or the perceptions of truth.
     There are, as we shall see, many kinds and degrees of blessedness or delight, and Asher stands for any of these degrees, according to the connection in which he is mentioned in the Word. In the external and most general sense he signifies the delight which a regenerating man perceives more or less obscurely in this world from affections of love and charity.

In the internal sense he signifies the eternal blessedness of these affections, which is almost imperceptible in this life, but which nevertheless is hidden within the general sensation of delight, and which comes to full flower and fruition only in the life to come. Still more interiorly, Asher signifies eternal life itself, and, in the supreme and inmost sense, he signifies the One who alone is and bestows eternal life and heavenly blessedness and natural delight, the Lord Himself who from eternity and to eternity is present with men and angels in His Divine Word (A. C. 4609; A. R. 353; A. E. 4387.)
     As we are here treating of the regeneration of man,--a process which must take place in our present life in the natural world, we must concentrate our ideas on the most general signification of Asher, which is the Delight of the affections CORRESPONDENCE to the blessedness of eternal life, (A. C. 3939), the natural delight which corresponds to spiritual blessedness because it contains it stored up within.
     It is this Delight that is described as "the fourth general medium that conjoins the external man with the internal," (ibid). The first of these general means was Dan, or the affirmative acknowledgment of Divine Truth. The second was Naphtali, or the interior perception of uses resulting from the struggles of temptation. The third was Gad, or the good works and uses actually performed. And the fourth was Asher, or the Delight arising from the affection of performing uses to the neighbor. When man begins to perceive in himself this delight, which corresponds to the eternal blessedness of Heaven, then his external man is beginning to be conjoined with his internal man, or his earth is beginning to be conjoined with his heaven. For, as we shall see, it is delight that opens the way for this conjunction, and leads immediately into the next state,--Issachar,--who signifies this conjunction itself.
     Let us now consider what is meant by Delight, in some of its manifold degrees and operations.
     Delight is in itself a sensation, and as such is a state of the affections; these, again, are but the extensions and continuations of the will in which the life's love pulsates as does the blood in arteries extended from the heart, or as the nervous fluid circulates in the nerve-fibers extended from the brain.

As the affections are from the love, and are the love itself in its proceeding, so delights are from the affections, and are the affections themselves in their outward manifestation to the consciousness, Whatever favors the life's love, the affection perceives as delight, and whatever is averse to this love, it perceives as undelightful, unpleasant, or painful. Neither the affection nor the love itself is conscious of its own nature, or even of its own existence, except by means of the delights or undelights which affect it. In fact, love exists, that is, comes forth and lives, only by means of delights. (C. L. 68.) While it is true that love is life, and life is love, yet, strictly speaking, love is not life, but is the esse of life, while life is the existere or standing forth of love. Life in its fulness resides only in ultimates, and as delights are the ultimates of love, so delights constitute the whole of conscious life to all on earth, nay, to all in Heaven or in Hell. Just in so far as man is in freedom to enjoy his delight, so far he may be said to live. Life increases and decreases exactly in proportion to the increase or decrease of delight. "What is life without delight? It is not something animate, but inanimate! Diminish the delights, and you grow old and torpid; take them away, and you will expire and die." (D. P. 195.)
Since, therefore, life is the same as delight, we find that delight is universal throughout creation, for the bestowal of delight and eternal blessedness was the very end and purpose of the Lord in His creative work. The very essence of Divine Love is to make others blessed from and out of itself. Hence the Divine Love breathes forth nothing but blessedness, joyousness and happiness to the whole universe and to all eternity; and whatever is not delightful is not from Him but from Hell. Whatever God has created is intended to be a source of everlasting use, delight and happiness. The whole universe is nothing but one endless Garden of Delights, and these delights are as innumerable as are the forms of uses, each form of use being a form of delight. The delight is the good or the use itself. "And God saw everything that He had made, and behold, it was very good." "And the Lord God planted a Garden eastward in Eden." The name Eden means Delight. "And there He put the man whom he had formed."

The whole world, and man's very body, was an habitation of nothing but Delight. To every single fibre, and to every tissue and cell of each fibre, and to each capillary vessel and organ, the Lord imparted a capacity of sensating a delight of its own, arising from each object of beauty and use in nature. To each organ of sense, also, He gave its own special and general sensation of delight, and to each succeeding day and age of the life of man its own form of pleasure and joy. And within this bodily tabernacle of delight there reigned a soul and a mind capable of enjoying spiritual and celestial blessedness from every internal form of good and truth in the higher and eternal kingdom of the Lord. And, far from being destroyed at the fall of man, this Garden of Delights still exists, not only m Heaven but also upon this very earth,--with those who have learned to be content in God, for to them the world is still "very good" as the Creator had made it, and by them even pain and sorrow are looked upon only as means which call be used by the Divine mercy in lifting them up to higher, nobler, and more enduring delights.

     DEGREES OF DELIGHT.

     According to the successive organic planes of life with man, delight exists in successive degrees, with continuous degrees on each separate plane. Every sensation of pleasure, or delight, has its own centre and moment of greatest intensity, whence it gradually decreases and fades away by continuous and imperceptible degrees. And each successive degree of delight has its own special designation, which is never quite synonymous with any other expression.
     Of the various terms for the sensation of happiness, the word Pleasure is the most ultimate, referring chiefly to the delights of the body itself and the outer: senses, resulting from contact with anything that is soft and smooth, or sweet, harmonious, and agreeable to the corporeal fibres and their minutest glands all over the body. Pleasures are therefore relatively gross and carnal, and to the merely animal man they are the delights of life itself. But by a spiritual man the pleasures of the body are kept distinct from and subordinate to the delights of the mind, ever, though he gratefully receives all pure pleasures of the body as the most ultimate of God's good gifts, upon which rest, and in which terminate all interior and heavenly satisfactions.

And even in Heaven man possesses a body with five senses, to which, at the right hand of God, there are given "pleasures for evermore.
     The term Delight, though used generically as expressing all degrees of agreeable sensations, has also a special meaning as referring to the satisfactions of the mind rather than the pleasures of the body. It is derived from a Latin word expressing the idea of choosing, and thus the exercise of rational judgment. A rational man, for instance, may indeed derive pleasure from his food, but he reserves his delight for the things which affect his mind, things of the memory, imagination, and reason, science, art, and philosophy. The food may be delicious, but the conversation and the sphere of friends at the table are more properly termed delightful.
     The word Joy expresses a still more intense satisfaction, and is still more intimately connected with the interior affections of the mind. We speak, for instance, of the joy of the bridegroom and his bride, the joy of a mother over her babe, the joy of the angels over one sinner that repenteth. Heavenly joy, we are taught, consists not in the pleasures of eternal feasting, nor in the delights of social intercourse and everlasting conversation, but in the performance of uses from good will to the neighbor. Each service is a joy to the angels, and from an eternity of such services and such joys they derive the general state of eternal happiness.
     Within their joy and their happiness there is, however, an inmost degree of satisfaction which can be expressed only by the term Bliss or Blessedness, even as within their love of the neighbor there reigns supremely the love of the Lord, the love of serving and adoring Him. In every language there is a word expressing a supreme delight, and this word is always connected with the idea of worship. In our own tongue, the term Blessedness goes back to our northern ancestors who, from the declining days of the Ancient Church, derived the custom of sprinkling sacrificial blood upon their idols. (Bless, from Anglo-Saxon blaedian.) From this pagan rite our early Christian ancestors rescued the term blessedness, sublimating it into the idea of consecrating, making holy, setting apart for the service and worship of God. Thus the word Blessedness is above all a religious term, a word intimately expressing the delights resulting from religious, holy, and heavenly affections.

     Bearing in mind these successive degrees of Delight, we may now appreciate these teachings of the Heavenly Doctrine:

     All delight in its origin is called blessed, joyous, and happy; and in its derivations delightful, pleasant, and pleasurable; and in the universal sense, Good. (C. L. 461.)
     From love truly conjugial there is with the angels blessedness of their souls, joyousness of their minds, delights of their bosoms, and pleasures of their bodies. (C. L. 371.)
     In themselves the delights of the soul are imperceptible blessedness, but they become more and more perceptible as they descend into the thoughts of the mind, and from these into the sensations of the body. In the thoughts of the mind they are perceived as joyousness, in the sensations of the body as delights, and in the body itself as pleasures. From all of them, taken together, there is eternal happiness. (C. L. 16.)

     But inmostly within every pleasure and delight and joy and blessedness of angels or man there is something which alone makes possible the succession of these delights, and this something is the condition of peace. For any delight, even mere corporeal pleasure, is impossible without a state of freedom to enjoy what is good, and this freedom of enjoyment is expressed in the one word--peace. But peace, again, is a relative term. The wicked in Hell may feel at peace sometimes when permitted to revel in their filthy pleasures, but it is no real peace, and therefore no genuine delight or pleasure, for within and behind there lurks the ever present shadow of fear. And thus we may see that no delight is genuine, no peace real, unless there reigns within that inmost condition of love that knows no fear,--in other welds, Innocence, the innocence that intends and works no harm, but good and delight to all.
     As stated in the Heavenly Doctrine:

     There are very many degrees of delights. True delights have happiness in them; and this has peace in it; and this has innocence. (S. D. 428)
     Peace is the inmost of every delight; it is like the dawn of day, which gladdens the minds with a universal delight. (A. C. 8455)
     Peace, in the heavens, is like spring in the world which delights and vivifies all things; it is heavenly delight itself, in its own essence. (De Conj. 105.)
     Innocence is that from which is all the good of Heaven; and peace is that from which is all the delight of that good. (H. H. 285.)

     And whence is this heavenly peace and innocence but from Him who is Innocence itself and Peace itself, and who breathes forth nothing but blessing and joy and delight and pleasure to all His children? Who but the Father in the heavens whose greeting of love is "Grace be unto you, and Peace!" Grace--the delight of truth; and Peace, the delight of Innocence, and Good. (A. E. 22.)

     THE PHYSIOLOGY OF DELIGHT.

     Delight is in itself a sensation, but a general, more or less obscure sensation. Each fiber, indeed, has its own sensation and its own pleasure or delight, but on account of their innumerable multiplicity man is not able to perceive each single sensation, but only one general delightful experience.
     This is still more the case with delights flowing from interior goods and truths. Spiritual joy and blessedness are not sensated to the full while man lives in the body, because the natural body absorbs and blunts them. (T. C. R. 569) And besides this heavy material veiling, man is here surrounded with innumerable worldly cares and anxieties which still more absorb and confuse the delicate sensations of joy and blessedness of the interior mind and the soul, so that, even at the best, states of internal happiness are felt in the ultimate consciousness only as a kind of general, obscure delight, as a tranquility arising from a contented mind. (A. C. 3938, 6408.) Yet within this obscure delight there reside with a regenerate spiritual joyousness and gladness, and within this celestial blessedness and the peace of eternal life, and it is this general delight that is signified by Asher, "the delight of the affections which corresponds to the blessedness of eternal life":--it corresponds to it because it contains it, comes forth from it, and, in fact, is this joy and blessedness on the duller and more inert plane of material existence.
     But "after death this obscure delight and almost imperceptible blessedness is turned into the delight of Heaven," (H. H. 401),--into a joy and blessedness that cannot be experienced in this world, and still less described in earthly language. It is a delight so intense that our natural mind would swoon at its sensation,--so exquisite that the angels would not exchange it for the utmost delights of the natural mind and body.

"They would not return into these, even though all things of the whole world were given to them." (A. C. 996.) It can be compared only to the highest degree of the delight of married partners in their joy, but far more exquisite, pure and constant. (S. D. 1112.) Such, then, is the sensation of heavenly joy and blessedness, after the angelic man has been liberated from the trammels of the earthly body.
     Evil delights, on the other hand, are in this world more intensely delightful to the conscious sensation than the delights arising from heavenly affections, for delights reside in ultimates, and he who lives in externals and for externals alone is in a more undisturbed and more intense enjoyment of worldly delights than is the man whose attention is directed chiefly towards interior things. Such, at least, is the appearance. A glutton, for instance, appears to enjoy his food far more intensely than the man who, while eating, is thinking and speaking of intellectual and spiritual things and is hardly aware of the food before him. It is the same with a miser and his money, or an adulterer and his love. "There are," we are told, "delights which affect the wicked so pleasantly that they can hardly bear them." (S. D. 428.) And these delights increase in intensity as they descend into interior evils. Most delicious of all is the delight of approbation and fame, and exercising dominion for the sake of self.
     But after death the case is totally reversed. Even in this life every delight bears within it the germs of pain and misery, and if these do not overtake the evil man in the natural world, they will surely do so in the world beyond. Deprived of the body and its pleasure, in which he had placed all the delights of his life, his cup is now empty of joy, but filled instead with fear and insane imaginations. His delights are phantasms which flee away at the moment he would grasp them. Punishments, more and more direful, follow surely and swiftly upon every indulgence in evil, and the whole unhappy being is filled with a longing, for ever unsatisfiable, to return to the delights of nature in the midst of which he knows he once lived.
     Delight is the sensation of good and thus of spiritual heat. Heat universally causes expansion, and the immediate effect of the sensation of delight is an expansion of all the vessels of the body and mind.

     Delight expands the cerebrum and diffuses the animus, to which it slackens the bridle, as it were, allowing it to act freely. This is visible in the face itself, in its sensorial organs, which likewise are animated, and in the whole body which, before constrained, now swells freely in joy. Through the general expansion, by extended swellings of the cortical substance of the cerebrum, each internal sensory also is expanded. In this state one does not compress the other and hence we awaken into a certain more perfect life just as if from sleep. The blood flows more freely through somewhat larger vessels. . . . Not only are the muscles of the cortex, and the fibrous and vascular canals of the brain and body opened, but also the pores of the cranium and the bones; then also other passages and ducts pour out liquids suitable for the animal economy, as do also the transpiratory passages of the skin. Thus through delight all ways of communication are opened.     (The Soul, n. 201.)

     By this opening of the vessels by means of delights there are opened also gates of entrance for all things corresponding to the delight. "Foods are introduced by means of the delight of appetite and by the delight of relish." (A. C. 3570) "Foods without delights are of little use, but with delights they nourish; delights are what open the passages or ducts which convey the chyle into the blood, whereas things undelightful close them." (A. C. 5147)
     It is the same with that interior body called the spirit. Good or evil, each is introduced into the spirit by means of delight. Delight in evil introduces further and more subtle evils. Delight in good introduces further and more interior goods. Whatever does not enter by means of some delight does not inhere, does not enter interiorly, does not remain. (A. C. 3502.) Hence the vast, the fundamental importance of studying the subject of Delight, and of applying this study, in the work of education. Scientifics and virtues may indeed be impressed for a time by means of punishments and fears, but if no delights, no interests, are aroused, they enter only into the most external border of the memory, and as soon as the fear is removed, the memory expels its unwelcome guests. But when knowledge or truth is accompanied and introduced by delights, both enter freely in a permanent conjugial union, so that forever afterwards when the same delight returns to the sensation, the knowledge or truth returns to the recollection; and vice versa, when the truth is recalled in the memory, the delight by which it was introduced, and to which it is conjoined, is excited at the same time. (A.C. 3512.)

     It is on account of this opening of the vessels by means of delights that "food and drink nourish the body better and more suitably when at the meal a man is at the same time engaged in the delight of conversation with others about the things he loves, than when he sits at the table alone." (A.C. 8352.) Still more useful, then, on such occasions is conversation on spiritual subjects, arousing interior delights and joys, and opening the most delicate and subtle ducts both of body and mind. Man is then actually nourished with worldly and heavenly food at the same time, and the friends present are also actually feeding each other by their spheres, by the effluvia of mutual love, even as the angels present are secretly feeding them with the spheres of Heaven. Hence a "table" signifies "conjunction," and the Lord's Table, conjunction with Him, for at this Table, through His Word, He is truly feeding us with the Divine Substance of His own Flesh of Divine Good, and His own Blood of Divine Truth.

     THE USES OF DELIGHT IN REGENERATION.

     Whether it be said that man is such as his love, or that he is such as the delight of his life, it is the same. (A. E. 159.) We cannot know the nature of our ruling love except by its manifestations in our consciousness. If, therefore, we wish to know or to have some indications of those loves which determine our eternal fate for weal or woe, it becomes necessary to examine our delights. "If any one wants to know the ends that reign inmostly in himself, let him only pay attention to the delights which he perceives in himself from praise and self-glory, and then compare these with the delights he perceives from use, apart from any reward or gain. If he perceives the latter as the greater delight, it is a sign he is in the genuine affection of love to the neighbor." (A. C. 3796) "But, if he does not perceive in himself anything of affection for what is just and fair in his employment, and for what is good and true in society and in life, let him know that he is in such delights as reign with the infernals." (A. C. 3928) The use of delight, as a medium of regeneration, is thus the use of an indicator pointing out the way our ruling love runs--towards Hell or towards Heaven. Without these indications our love would be blind.

Delights, moreover, perform the same uses in the life of regeneration that they perform in the body and external mind,--expanding and opening the vessels, introducing and communicating new and higher truths, leading to uses and highest goods. In our present state, however, since the days of Noah, this cannot be effected by delights alone, but by the alternations of delights and undelights, which follow one another as regularly as night follows day, or as summer follows winter. Every delight, no matter how pure and exquisite, would become cheap and stale in time, if man were to be constantly in it. But by the alternations of delights and undelights, not only is the appreciation of our present blessings increased, but by it alone is progress possible out of evil delights into delights less evil, and then gradually out of these into the delights of good, and then unto all eternity into nobler and purer and more heavenly delights. And thus the man who has set his face toward Heaven is led by the Lord through delights and undelights, until the days grow longer and brighter, and the nights shorter and less dark.
     In conclusion, let us consider briefly the remarkable words concerning Asher in the blessings of Moses upon the ten tribes:
     "And of Asker he said, Let Asher be blessed with children; let him be acceptable to his brethren; and let him dip his foot in oil. Thy shoes shall be iron and brass, and as thy days so shall thy strength be." (Deut. 33:24, 25.)
     "In the blessings of Moses," we are taught, "are contained arcana concerning the Word, and by Asher, who is mentioned here in the last place, is signified the spiritual affection of truth from the Word." (A. E. 438.) He who is in this affection is said to be "blessed with children," that is, with increase of truths, and he will be "acceptable to his brethren," that is, the Church will be established with him from spiritual truths. "Dipping his foot in oil," signifies that even the ultimates of life and faith with him will be imbued with the good of love. "Iron and brass thy shoe" signifies that the Ultimate of the Word with him is established upon natural truth and good. And "as thy days, so shall thy strength be," signifies that the Word with him will endure for ever and give him eternal life. (A. E 438)
     And the blessing continues:
     "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

The eternal God is thy refuge, and underneath are the everlasting arms. (Deut. 33:26, 27.)
Notice the reference here to heaven, and eternal life, and the God of eternity, in this blessing upon Asher, who signifies the delight of the affections corresponding to the blessedness of eternal life. This eternal blessedness derives its whole essence from the spiritual affection of truth from the Word; for the Word, in the Heavens and in the Lord's true Church on earth, is the very presence and voice of the Lord Himself. From the Word, and thus from the Doctrine of Divine Truth, the angels derive all their innocence, all their peace, all their blessedness and joy and delight. "These things are actually in the Doctrine, when man applies it to himself, because in the Doctrine there is the Divine Truth, and in the Divine Truth there is Love, and thus pleasantness and delight." (A. C. 7002.)
Only in the Lord's New and eternal Church can there be this Delight corresponding to the blessedness of eternal life, for there alone is the Lord of eternity in His Doctrine of Divine Truth. And therefore it is said, "Blessed are the dead who die henceforth," (Rev. 14:13), which signifies that there are "eternal life and blessedness for those of the Lord's New Church, who are suffering temptations for the sake of faith in the Lord and a life according to His commandments. (A. R. 639) And finally, "Behold, I come quickly. Blessed is he who keepeth the words of this prophecy," (Rev. 22:7), Which signifies "eternal life to those who keep and do the truths or injunctions of the Doctrine. Of this Book now opened by the Lord." (A. R. 944.) Amen.

CORRESPONDENCES OF THE NERVOUS SYSTEM 1910

CORRESPONDENCES OF THE NERVOUS SYSTEM J. B. S. KING 1910

     In the middle of the brain there is a hidden crypt that might appropriately be called the Holy Place of the temple of the body. Its tissues are of the most surpassing delicacy, as smooth as satin, like velvet for softness, and finer than gossamer in texture.
     Unlike the ruddy caverns of the heart, its walls are pearly white and bathed in a soft crystalline lymph as pure as the purest spring water. Within the narrow confines of this chamber are seated the issues of life and of death; here are gathered together the fibers innumerable that control the remote and multitudinous uses, functions and organs of the kingdom of the body. Behind it, above and around it, scattered through the cranial vault lie countless gland-like bodies which are principiates or first principles of life and which are strictly comparable to the stars in the vault of the sky, and also to angelic societies in Heaven.
     Speaking of these gland-like bodies, Swedenborg says: "Their multitude may be compared to the multitude of stars in the universe, and the multitude of fibrils coming out from them may be compared to the multitude of rays going forth from the stars. * * * The multitude of these glands also may he compared to the multitude of angelic societies in the Heavens which are countless and which I have been told are in the same order as the glands; and the multitude of fibrils going out from these glands may be compared to the spiritual truths and goods, which in like manner flow down from the angelic societies, like rays. (D. L. W. 366.)
     Physiologically speaking, they are the centers of motion, sight, speech, hearing, odor and touch. The influx of nature or of the natural world flowing in through the five senses is here received, perceived and correlated, and the changes of state so induced render them suitable forms, recipients and containents of that other superior influx, which is constantly flowing into their interiors from the spiritual world.
     As one thinks of these star-like bodies, glimmering afar in the cranial dome, governing remote territories, Milton's mighty line, in which he recounts the hierarchies of heaven, comes to mind:

     "Thrones, Dominations, Princedoms, Virtues, Powers."
     The angelic societies that have correspondence with the cerebral glands, have reference to good and are of the Celestial Kingdom; those that correspond to the fibers have reference to truth and are of the Spiritual Kingdom.
     In the TRUE CHRISTIAN RELIGION it is Written that "all things in man relate to the will and understanding, and the understanding is a receptacle of Divine Truth, and the will of Divine Good. Therefore, the human mind which consists of these two principles is nothing else but a form of the Divine Truth and the Divine Good spiritually and naturally organized. The human brain is that form" (no. 224).
     "Those receptacles in infants are small and tender; they increase and are perfected according to knowledge and to the affection for it. They are sound according to intelligence and the love of uses; they soften according to innocence and love to the Lord, and are hardened and solidified by their opposites. Their changes of state are affections, their variations of form are thoughts; their existence and permanence is the memory, and their reproduction is recollection."
     "Man's life in its beginnings is in the brain and in its derivatives in the body." (D. L. W. 365)
     Let us consider the course of one particular part of the nervous system and thus see, as in an image, something of the government of the Heavens.
     In the center of the brain, beneath the floor of the fourth veritricle,--that sacred crypt spoken of above,--lies a certain constellation of these gland-like bodies from which issue forth a number of slender bundles of fibers charged with the weightiest of missions. It is called in anatomy the pneumogastric nerve. The angelic societies that correspond to this slender nerve must be of vast power, honor and importance in the Gorand Man of the Heavens, performing many uses which although diverse in character are yet one in end. After the angels of the tongue have examined the incoming candidates for Heaven as to their quality and fitness for introduction, they are passed into that part of the world of spirits to which the pharynx corresponds; here the Dneumogastric nerve has full control, informing the mucous surfaces with sensation and at the same time supplying force to the muscles of this cavity for harmonious action; it closes the epiglottis, so that no particle can enter the lungs; it conducts the morsel to the stomach; it gives to the stomach that sense of fulness or repletion which we know when we have eaten enough or too much.

It controls by another branch all expulsive efforts, as in coughing, and also harmonizes the many muscles that take part in the composite act of respiration.
     The correspondence is obvious; novitiate spirits from all the worlds in the universe are conducted by angelic societies corresponding to the lips, teeth, tongue and mouth, which are here the antechambers of eternal life, through the great highway of the oesophagus to that vast interstice between Heaven and Hell, corresponding to the stomach,--the world of Spirits. It is this angelic society of the Pneumogastric nerve, high seated on its throne in the Brain of the Gorand Man of the Heavens, that by its emissaries performs, regulates and controls the process.
     The walls of the stomach are not endowed with the ordinary sensation of touch; they may be in contact with a tube or with food without there being any knowledge of it derived from the ordinary sensation of touch. The branches of the pneumogastric, lying there, give to the brain the perception of when the system has enough food for its needs. It is, therefore, part of the sphere of usefulness of this great angelic society to control and regulate the incoming souls to the World of Spirits.
     The two great fountains of life, the heart and the lungs, are, to a certain extent, under the control of the Pneumogastric nerve. To the lungs it conveys the information of how much air is needed by the state of the blood. The heart it controls and regulates; its action upon that organ being not only to hold in check as to rapidity, but to give more power and volume to each separate beat. It also sends fibers to and enters into the structure of those pulmonic and cardiac ganglia which, lying intermediate between the two organs, Partake of the nature of both. These ganglia correspond to the wisest and best of the angels who live intermediate between the two great kingdoms of Heaven and serve to regulate and co-ordinate the functions of both. For instance, during exertion the heart quickens because the muscles consume more blood and the lungs would lag behind unless these ganglia immediately perceive the state of the case and started up the rapidity and action of the lungs to match that of the heart.

If these nerves are severed in an animal, the respiration diminishes in frequency and Changes in character; in from one to six days death takes place quietly and without pain, simply because the brain no longer feels or knows how much air the system needs. The blood that circulates through the roots of pneumogastric is analyzed by it with surpassing accuracy and particularity. That center recognizes instantly from the quality of the sample furnished exactly what the needs of the circulating fluid are, and it immediately affects and puts into action the apparatus whose activity is needed. In this way it quickens or decreases the respiratory motions and increases of diminishes the rapidity of the heart beats; it likewise brings the two motions of the heart and the lungs into equilibrium and harmony. Raising our eyes to the Gorand Man of the Heavens, are somewhat prepared to understand the Importance and powers of this great society that is in correspondence with the Pneumogastric nerve. It regulates the reception and examination of spirits; under its auspices the novitiate spirits are conducted to the World of Spirits, during which journey it loses for an instant the knowledge and control of their state; by its emissaries is announced the state of the World of Spirits and the attention that is required there. It guards and defends the Spiritual Kingdom; indicating instantly the entrance of any offending individuals into its portals and rejecting them by what is known in this world as coughing. It sends emissaries to every minute vessel of the Spiritual Kingdom, millions in number, and keeps the brain informed as to the needs for air of every ultimate portion thereof. The necessity for air, though referred to the chest, really lies in the brain, and this society feels the needs of the Gorand Man as to that which corresponds to air and satisfies it.
The subject is complicated and endless when one goes into the details, but enough has here been shown to elevate our ideas of the vastness and grandeur of the Spiritual World towards which we are all hurrying and into which we all must so soon enter. As a necessary corollary to these views, we will not fail to observe that our earthly ambitions and worldly aims sink into insignificance before the eternal ends of Divine Providence.

IN MEMORIAM. 1910

     LOUIS HERMAN TAFEL.

     The death of the Rev. Louis H. Tafel recalls to the mind not only the life-story of a most devoted, learned, and active New churchman, but also the history of a family which has written its name indelibly upon the annals of the New Church. This family was descended from a long line of learned German scholars, the first of whom, Johannes Tafel, born in 1540, became a Magister Artium and joined the Reformation. Since his time, in each generation, one or several members of the family has belonged to the clergy. Johann Frederic Tafel, (1756-1814), was pastor at Leonberg, in Wurtemberg, and was the father of four sons, two of whom were destined to prominence in the New Church. The elder, JOHANN FREDERIC IMMANUEL TAFEL, was born on February 17, 1796, studied at Stuttgart and Tübingen, and became an enthusiastic leader of Swedenborg's works in 1812 or 1813. He afterwards became Librarian of the University of Tübingen and Professor in the History of Philosophy, edited the new Latin edition of Swedenborg's works, translated most of them into German, wrote numerous works defending and expounding the Heavenly Doctrine, and setting forth the history of Swedenborg and the New Church,--a ceaseless and gigantic worker, the actual founder of the New Church in the German-speaking world. He died on July 29, 1863.
     His younger brother, LEONHARDT TAFEL, was born at Leonberg, in the year 1800, studied at Stuttgart and Tübingen, and received the Heavenly Doctrine from his brother. We became a great philologist and orientalist,--the master of twenty-four different languages,--and held positions as teacher at Ulm, Schorndorf and Stuttgart. As a radical reformer in the methods of instruction, as a Swedenborgian, and as an active republican in politics, he was regarded with distrust in Wurtemberg; several of his older sons had found positions of usefulness in the United States, and he himself, in 1853, followed them with the rest of his family.

On their arrival in Philadelphia they were all baptized into the New Church by the Rev. William H. Benade, and soon afterwards removed to Urbana, where Dr. Tafel taught for a few years. In 1857 he returned to Philadelphia to teach in Mr. Benade's New Church school in Cherry St. Having been called to minister to the newly formed German New Church society in New York City, he was ordained into the ministry in 1871, became Professor of Sacred and Oriental languages in the Theological School of the Academy of the New Church in 1877, and held this position until his death. April 1, 1880. The two great monuments of his life were the INTERLINEAR TRANSLATION OF THE SACRED SCRIPTURES and the new German translation of the entire Word, published by the New Church in Switzerland. In both of these works he was assisted by his sons, Rudolph and Louis.
To Dr. Leonhardt Tafel and his wife, Caroline Vayhinger, there were born fourteen children (and seventy grandchildren,-we do not know how many great-grandchildren!). Of this generation several died in infancy or early youth. The fourth child, AUGUSTA, married Mr. Arthur Schott, of Washington, D. C., and had eight children, of whom two are active members of the General Church.
The fifth child of Dr. Leonhardt Tafel was ALBERT, who was a druggist in St. Louis, and died unmarried, and the sixth was RUDOLPH LEONHARD, one of the greatest scholars known in the history of the New Church. We was born at Ulm, Wurternberg, in 1831, was educated by his father, and came to America at the age of fifteen years taught school in Cincinnati, and subsequently moved to Philadelphia, where he became associated with the Rev. W. H. Benade, and afterwards with Dr. F. E. Boericke, together with whom he founded the homeopathic pharmacy of Boericke & Tafel. In 1854 he was appointed professor at Annapolis, and in 1862, professor of Philology at the Washington University of St. Louis, Mo., where he remained until 1868, when, after being ordained into the ministry of the New Church, he went to Sweden to inaugurate the work of photo lithographing Swedenborg's manuscripts. In 1870 he was called to the pastorate of the Camden Road society, London was one of the twelve founders of the Academy of the New Church in 1876, published his DOCUMENTS CONCERNING SWEDENBORG, 1775-1877, became an ordaining minister in 1882, was president of the General Conference in 2887, and died January 9, 1893.

He was the author of a great number of books, translations, pamphlets, and articles, and was, like his uncle, Immanuel, a colossal student and worker.
     The seventh child of Leonhardt Tafel was HUGO, who fell in battle during the Civil War, and the eighth was GUSTAV TAFEL, who became a lawyer, and for some years mayor of the city of Cincinnati. We died in 1908. While interested in the Doctrines, he was not himself an active member of the New Church, but encouraged his children to attend the services of the Church. He was the father of eleven children, of whom but few survived him. The ninth child was ELISE, who became the wife of Dr. F. E. Boericke,--one Of the founders of the Academy of the New Church.* Mrs. Boericke was truly "a mother in Israel," as active a member of the New Church as her worthy husband. Her home was the birth-place of the Academy, and for many years continued the chief social center of the Academy and the Advent society. She was the mother of fifteen children, of whom eleven attained mature years and became members of the New Church; three of them are active members of the General Church. Mrs. Boericke died July 30, 1904.
     * For his biography see NEW CHURCH LIFE, 1909, p. 113.
     The tenth child was ADOLPH TAFEL, who served in the Federal Army during the Civil War and afterwards became the junior member of the firm of Boericke & Tafel. He was one of the most generous and hospitable members of the early Academy and of the Advent society in Philadelphia, but left with his brother, Louis, in 1889. He married Miss Anna Boericke, and became the father of eight children. He dies March 9, 1895. The twelfth child was LOUIS HERMAN TAFEL, the special subject of our text. The fourteenth and last was MINA, who married the Rev. Fedor Goerwitz, the patriarch of the New Church in Switzerland and Central Europe. She became the mother of eleven children, of whom two, Emanuel (d. 1903) and Adolph, entered the ministry of the New Church. Another son, Alfred, is a member of the General Church.
     LOUIS HERMAN TAFEL was born at Ulm, Wurtemburg, on December 7, 1840, and came to America with his Parents in November, 1853.

He received his education almost entirely from his father, first at Ulm, then at Urbana, O., and finally in Philadelphia, where, in addition, he was instructed in the Doctrines by the Rev. W. H. Benade. As a young man he was called to Virginia as tutor in the Cabell family, and, when soon afterwards the Civil War broke out, he entered in the Confederate army and fought for the South during the entire war. He was twice made prisoner* and twice exchanged, but still returned to the ranks. Three of his brothers,-Hugo, Gustav, and Adolph, fought in the Northern army, and in the battle of Chancellorsville Louis was fighting opposite to his brother, Adolph.
     * At Ft. Delaware, where he nearly starved, he spent a long term in prison. While here he started a regular school among his fellow prisoners. One of these was a very learned Jew, under whose tuition he made great progress in the study of Hebrew.
     The Rev. W. F. Pendleton, who was a youthful captain in the Confederate army, tells the following anecdotes of Louis Tafel's experiences in the war:
     "In one of the 'Seven Days' battles he did a thing which is seldom done by a soldier. He was knocked down by a bullet, and, as he thought, badly wounded, but managed to get up and to run out of the battle, as every wounded man does when able. When, on examination, he found that the wound was slight, he returned to the front and kept on fighting till it was all over. It was a very brave thing.
     "When Lee surrendered, Louis happened to be away from the main army, but when he heard of the surrender, he and the three other men who were with him, determined they would not give up,--quite like Louis! So they took their guns and went down in search of Johnson's army in North Carolina. To their disgust they found that Johnson, too, had surrendered. They then simply smashed their muskets, determined that the 'Yankees' should not get their guns. Louis then walked all the way back to Mr. Cabell's, and afterwards went down to Georgia to teach school."
     Remaining in the South during the terrible "era of reconstruction," Mr. Tafel gradually became acquainted with a number of New Church people in Georgia,--among these the Rev Elias Yulee, a converted Jew, Prof. G. W. Chase, Gov. Hershal V. Johnson, and William F. Pendleton, of Valdosta, then a recent convert.

Aided by these, and others, Mr. Tafel began to do some missionary work for the "Georgia Association of the New Church," and in November, 1868, was licensed to preach by the Maryland Association. On October 3, 1869, he was ordained into the ministry of the New Church by the Rev. Chauncey Giles at New York, and in 1871 was called to the pastorate of the newly organized German New Church society in Philadelphia. Here, through the Ministers' Conference of the Pennsylvania Association, he again came in contact with the master mind of Mr. Benade, and soon became one of the chief supporters of the latter in his movement for spiritual reform in the New Church. Having joined the as yet informal organization of the Academy in 1875, he took part as one of the twelve founders on June 19, 1876 and was called to the pastorate of the new Society of the Advent in August, 1877. His activity as preacher and pastor, as a councillor of the Academy, as professor of Theology and Sacred Languages in the Academy's Theological School, as one of the editors of the WORDS FOR THE NEW CHURCH, (to which he contributed a great number of keen reviews, as well as the History of the Christian Church in the series of papers on "The Conflict of the Ages"), his battles for the Academy by word and pen, on the floor of the Convention, and in the journals of the Church, his enthusiastic and untiring work for a new translation of the Word, these, and his own genial hospitality, his scintillating wit, his tremendous diligence and learning, will always be affectionately and gratefully remembered by his old Academy friends.
Suddenly in the fall of 1888, at the climax of his happy and useful career, differences arose between himself and Bishop Benade, not on questions of doctrinal principles, but on matters; of discipline and government in School and Church. A bitter and most unfortunate struggle ensued, resulting in the separation of Mr. Tafel and his sympathizers from the Academy, from the Advent society, and from the General Church. With his supporters he now founded the North Philadelphia society, of which he remained pastor until the dissolution of the society in 1892, when he accepted a professorship in Urbana. Here he labored vainly for three years to restore something of a New Church character to this school, and in 1895 gladly accepted a call to Berlin, Canada, to assist his old friend, the Rev. W. F. Tuerk, who soon afterwards died.

Mr. Tafel now became the pastor, and also assumed editorial charge of the NEUKIRCHENBLATT' the organ of the German Missionary Union, of which Mr Tafel had been the leading spirit since its organization in 1873. In 1900 he resigned from the pastorate of the Berlin Society, from which the old Academy spirit had departed after the sounder element had separated in 1890 to form the present Carmel Church. After a brief sojourn in Philadelphia, Mr. Tafel in 1902 accepted the pastorate of the German society in Baltimore, where he remained to the day of his death.
     While, as editor of the NEUKIRCHENBLATT, posed the Academy and the General Church, his differences with them were formal rather than essential, and he wavered from the fundamental principles of the Academy. In the General Convention he found no real sympathy or happiness While apparently delighting to "break a lance" with the LIFE every now and then, he always defended the Academy when it was attacked by the old and common foe. His very last editorial utterance,--still fresh in the minds of our readers, was a manly and vigorous defense of his old and only real friends against the slanders and false witnessing of the Convention.
     His life-work, however,--the literal translation of the Word,--claimed his chief attention. For this he labored unceasingly from his youth to the end of his days. While his former associates in the Academy disagreed with him in what they regarded as an extreme application of the principle of "synonyms," they nevertheless believe in the principle itself and gladly acknowledge the importance of Mr. Tafel's monumental work, the VOCABULARIES of Swedenborg's translations from the Hebrew Greek Word,--a work of enormous labor and painstaking care, which will be of fundamental value to every New Church translator in time to come.
     Mr. Tafel had been in failing health for about a year, suffering from an obscure complication of diseases affecting the heart and the stomach. But his work in translating the Word continued practically to the end. For years he was the most active member of the Convention's Committee on the Translation of the Word, and under his leadership there were translated the books of Psalms, Joshua, Judges, Samuel, and Kings.

About a month before his death he met with the Committee within a week of his death he was revising proofs.
Mr. Tafel was twice married, first, in 1873, to Miss Emilie Dutt, who died in 1887, after blessing him with six children; and second, to her sister, Miss Anna Dutt, through whom he became the father of eleven more children,--seventeen in all.
NINTH CHICAGO DISTRICT ASSEMBLY 1910

NINTH CHICAGO DISTRICT ASSEMBLY 1910

     The First Session was held on Thursday evening, November 4, 1909, at the Immanuel church, Glenview. The meeting opened with a service conducted by Bishop Pendleton. After the reading of several reports, Mr. John Forrest read the following papers:

     PERCEPTION.

     BY JOHN FORREST.

     We are taught that all thought is from affection. This may be illustrated by the fact that one subject may prove dull and wearisome to us, as we fail to catch the interest, while in an instant another may be seized upon with avidity, and then the affection as an impelling force lights up the mind with keen perception. Life and spontaneity go with affection and its thought, while languor and death go with the absence of affection, whether the absence be from indifference or active dislike.
     Thought is the response of the mind to the activity of affection, which must express itself outwardly, and does so express itself, whether it be in the form of speech and gesture, or in the animation of the countenance, etc. This is acknowledged by the world when it is said that affection and thought mould the countenance, when it is said that affections have eloquence as an expression, no matter how rude the external form may be, for where sincerity and simplicity reside there is eloquence of one form or another.

     Thought as a response to affection has various externals; it has an internal as well. The outward forms of expression may not always be available nor as clear as we would like, for superiority of speech and writing is an accomplishment possessed by few, and with these only after long effort and training, but the internal response to affection may be possessed by all who cultivate the affection for spiritual things. Every individual may possess all eloquence, he knows not whence, if he but take heed to the appeal of good affections, for the response of these is his thought speaking.
     The hearts and minds of the men of the Church are united, and in the sphere of interest aroused in our congregations the Bishop and pastors hear the voice telling them that they are heard. This response has its reward for us, for just as of old that which was most precious was borne aloft in triumph and safety, so does imagination, the handmaid of perception, bear aloft in her arms that most precious of all gifts to fallen mankind,--the perception of Truth. From that region of security where she may look down upon all the turmoil beneath we hear her voice. With calm serenity and with gentle accents she speaks,--"Truth is Truth,"--and we rejoice and take heart again, and are grateful to the Lord for the many blessings He has bestowed upon us. And if her voice bear in it the tone of reproach because of our transgressions, and we suffer acutely of pain thereby, let us heed the admonition and with courage strive anew.
     On the natural plane there are various perceptions. The love of self and the world produce natural perception with men who excel in the accomplishment of their ends, men who create great enterprises, who dominate the business world, and who are masters of others. They who do this from love to the Lord and for the sake of use to the neighbor exemplify the celestial quality, for the celestial is the active and creative and takes the initiative. Even the perversion of these heavenly qualities, as in the way so many businesses are conducted, may serve as illustrations of the connection between affection and perception. For a large affection in natural uses produces a large perception.

     The speaker then read A. C. 4624 concerning the correspondence of the nostrils and the sense of smell with perception, after which Dr. King elucidated the subject anatomically.

     THE BISHOP.--This illustrates what an interesting subject is the study of Anatomy. The way to this has been prepared by anatomists, but especially by the studies of Swedenborg himself. There is thought from perception and thought from memory. The latter may be called thought from the natural world; thought from perception is thought from the spiritual world. It is this that is called original thought because it comes to the world as something new. Thought from the memory does not present anything really new. It may present something from the world in a new shape, but it is not really enlightening; but thought from the spiritual world is enlightening even in natural things. Men who give something new when writing have it from the spiritual world, and this will be especially the case in the New Church. Perception is, as we are taught, a kind of revelation,--revelation of something new from the spiritual world, or something new from the Word. To have perception from thought is to see, and ever continue to see, something new in the Word. This is the condition of life that is to be in the New Church. We hear much about the "new thought" in the world, but thought to be really new, thought which is from perception, such thought flows in from light from the spiritual world. As Mr. Forrest says in his paper, it comes from affection. It is the love, the love of truth, which is in this, and is in the interiors of men who are living good lives. When that affection becomes enkindled it is like kindling a fire. That thought comes from affection, and when we think from it we are able to present something new in the world. Such thought is now more possible than before since the internal sense of the Word has been revealed. When we can come into the perception that is in that Revelation we shall have new thought in the New Church.

     In answer to a question, the Bishop continued:

     Whenever a woman is seen in the spiritual world in a representative capacity it is some affection that is represented. The "woman clothed with the sun," as seen by John in the Apocalypse, appeared because the subject of the chapter throughout is the spiritual affection of truth, which is to be the life and saving principle of the New Church on earth. It is the spiritual affection of truth that is assaulted by the drag-on, as described in that chapter. It is the spiritual affection of truth that is tried, and the effort is made to destroy it If that is destroyed the Church itself is destroyed, and so is everything spiritual on earth. It is the saving principle of human life.

     The following paper was then read:

     THE BUSINESS RELATIONS OF NEW CHURCHMEN WITH ONE ANOTHER.

     BY WILLIAM R. JUNGE.

     In the New Church we recognize that the all of life on this earth is for the purpose of preparing men for heaven. Against this purpose pride and profit must step aside. If business relations between New Church people will further the end of existence in this world we should foster and promote such relations. If, on the other hand, they appear to be detrimental, we should as far as possible discourage such relations. This much is certain,--business relations must be at least potentially effective in one or the other direction. As the New Church becomes more fully established it becomes an influence in our everyday affairs more and more. At first the uses of piety become established; then distinctive New Church social life comes about; and it does not seem likely to be a heresy to assert that the time has come when we can look forward to New Church business as a distinct step necessary to be taken as a factor of New Church life. The same reasons that we recognize as unanswerable in the establishment of New Church social life would appear to apply also to business and employment.
     Is it too much to say that we should obtain substantial benefit by carrying on the duties of our employment as far as possible in conjunction with those who recognize the principles of honesty and justice? If we accept this position as proven, what then should the business relations of New Church people be, and what steps can be taken to encourage the development of such relations? Let us make profit secondary. It may be profitable to institute co-operation with each other, but that is no true reason for the initiative. Let us go forward with the single thought of use to others and to ourselves.
     The relation of one Newchurchman to another on the business plane is not peculiar. The same law of giving honest service and adequate remuneration, of paying promptly on the one hand and giving good wares on the other, must obtain.

We can, however, bring to these transactions a certain amount of judicious tolerance not warranted in the world at large; we can curb our impatience and try again if matters do not go smoothly; and we can discuss frankly the failures that occur, with a view of correcting difficulties. The ethics of probity remain unchanged, but by recognizing a value to the transactions, above and apart from the mundane convenience and profit, we can help each other exceedingly.
     In such a community as we have in Glenview the opportunity for being useful to each other is frequent. It is a matter of common knowledge that despite discouraging happenings, and despite the extraordinary difference between families in income, habits and tastes, there is a growing custom of assisting each other in purchasing family supplies, and in engaging the services of fellow Newchurchmen as a matter of course. By recognizing these actions as a matter of use, by trying to lift all these transactions to a higher plane of honesty and fairness, by a striving continually each one to do his or her part in the most perfect way, we shall bring down into our lives the noble truths of the New Church.
     For my part I believe we should all try to do something useful to the whole community on the external plane of every day life. Just how this can be done into be left to the individual. The object of this paper is to call attention to the high benefit to be obtained by consciously and purposely bringing into everyday life the idea of the use underlying everyday transactions.

     Mr. Caldwell.--Business may be said to be on the moral and civil plane, whereas the relationship between members of the Church is on the spiritual plane and might be called spiritual friendship. With the regenerate or angelic man it maybe presumed that these two planes are in entire correspondence, and that his moral and civil life will be in harmony with his spiritual life, and that, as a matter of course, he can get along with, and have pleasant business relations with those who are like himself. In the present state of the Church we cannot claim to be advanced to that state. In fact, we may consider that regeneration is pretty low and that all of us have a good many things in the external man which make it difficult on the natural plane to work in harmony with others. Consequently, on the merely civil plane of taste and business method we don't all agree.

A number of men agreeing as to essentials on the spiritual plane may have widely different beliefs in regard to the ways of doing business, and so may have difficulty in doing business together. We know that in the outside world men who meet at clubs and enjoy one another's society may not care to do business together. And so I have come to the conclusion myself on the subject that the safe and sensible way for New churchmen to view the matter is to preserve a distinctness between their Church relations and their business relations. If they can agree in business relations, all the better. But if they cannot, they can at least agree on the spiritual plane of the Church.
     DR. KING thought that if we made external co-operation one of the main objects for being together in the Park we miss the main object.
     MR. JUNGE.--I think there is a tendency to lose sight of the use we might be to each other in a business way.
     THE BISHOP.--Mr. Junge presents an ideal position. It is a question of the human form. It will not be complete until there is a New Church nation. We all agree that it will take some time before such ultimate conditions will come into the New Church itself. We know that there is to be a plenary separation from the old church. This begins with the doctrine of religion, afterwards it extends to moral and social life, and finally to the things of ultimate business life. We have come to that only in part. It is proper, however, to see the ideal, and to have it before us that we may see what ought to be. This ideal exists in heaven, and those who will be so fortunate as to go there will come into the realization of it there sooner than in this world. Our posterity will have more of the heavenly life than we have, in this life. I have been quoted as having expressed a fear when the move to Glenview was proposed, that there was not sufficient charity, and I did have some doubt; but there was a strong affection and desire for such a community as you have here, and such as we have in Bryn Athyn. It needs a great deal of the exercise of charity and brotherly love to work together.
     MR. BURNHAM.--I think that what the Bishop has stated is the key to the question. In a certain general way we are able to work together. Where we do not come too closely in contact with one another we get: along. If there were too constant daily contact of those who are striving to become New churchmen we would fall short of our ideals. we would fall short of absolute freedom. There would be irksomeness and lack of freedom. We have a confidence that a man has a strong affection for the Church, and that no matter what happens he would stand by that. It is important that we should at least hold to this bond of union. We are not far enough regenerated to make sufficient allowances to each other to deal happily in all the little details of life. We forget that each one of us is continually making lapses, and we do not allow others the same privilege.
We forget that the Lord Himself permits evil in men in order that they may be regenerated in freedom.
     MR. CALDWELL.--It is a common matter of worldly wisdom that friendship and business do not mix. I think that by keeping the two distinct we can come into much more cordial relations on both planes than we could by mixing them.

     Mr. LOUIS COLE.-I think we should always keep sight of the fact that the other fellow is a Newchurchman.
     MR. SCALBOM.--I Should imagine that, all other things being equal, choice being given, same prices, same treatment and same goods, it would be a peculiar Newchurchman that would not prefer to deal with his brother Newchurchman There would be something wrong if he didn't. I do doubt if a man can ever lose sight of the fact that the other is a New churchman. It would not be well for him if he did lose sight of it.
     MR. SWAIN NEISON.--We all acknowledge that principle, for when we get sick we call for Dr. King.
     The session was followed by a social reception.
     On Friday evening we sat down to a banquet, at which we were favored by the Bishop with an account of his visit to France during the summer.
     The second session was held on Saturday afternoon, when Bishop Pendleton read a paper on the "World of Spirits."

     MISS WALLENBERG--Does man perform similar uses when he enters the world of spirits as he performed on earth?
     THE BISHOP.--Not immediately, Unless he has been fully prepared in this world. The celestial go at once to their final state. When man enters the world of spirits instruction begins at once. The good receive it and pass on to their final preparation.
     MR. MCQUEEN.--HOW does the teaching of the paper agree with the teaching that man's state is fixed at death?
     THE BISHOP.-Our state is fixed when we leave this world, but we must have further tuition. To illustrate, a young man may have chosen his use, but he must be still further instructed before he is able to perform it. It is fixed in his internal by his love.
     MR. BURNHAM.--We know that our first duty is to shun evils as sins against God, and not to seek so much to do good. We can perform this first duty, and thus prepare to perform uses, even if we do not see just what the next state is going to be. There must be continued preparation. Not only should there be general preparation but also preparation for each individual act of life. I think that the subject of preparation opens up a great field for thought and for human action.
     THE BISHOP.--AS Mr. Burnham says, every period whether day, week, or year, in which something is done, begins by preparation for it. With that preparing the thing itself is done. The period of childhood and youth is the time that answers to the world of spirits. Preparation takes place at the beginning of the period, and in that state there is stored away what is called remains, remains of good and truth. The conjunction of these takes place only in the uses afterwards performed.
     MR. S. G. NELSON. I was much impressed by the paper, dealing as it does with the real things of life, the real objects for which we were created, and it explains the necessity for preparation.

It showed that the use performed by a man in this world is but a preparation of a use in the spiritual world. This subject is receiving considerable attention in a class at Bryn Athyn, namely, the nature of spiritual uses. At one which I attended Mr. Acton spoke of the uses that angels perform not only to their immediate surroundings, but also to the whole human race. He referred to one of the Relations in which it is stated that each family remains indoors to perform their uses and at a later period of the day the doors were opened and recreations indulged in. The question arises, can we be instructed a little more distinctly about the uses performed by the angels?
     THE BISHOP.--We are told that their uses are spiritual. This, of course, means preparation for heaven. All men are to be prepared for heaven and can be, and the uses of the angels have this in view, namely, the formation of a heaven from the human race. Every use in heaven and every use in the world has this in view interiorly. The Church is performing spiritual uses directly. All other uses in the natural world are natural, but every member of the Church is engaged in a spiritual use in some manner. We only have to consider this use of the Church as multiplied to infinity, (or indefinitely), to form an idea of the multiplicity of uses in heaven. We must get this fixed in our minds that every member of the Church is taking part in this use in some way. It depends upon himself as to how active his part may be in this spiritual use of the Church. I think that this gives in general some idea of the uses the angels perform.
     MR. SWAIN NELSON.--I have been wondering whether the natural use a man performs in this world is given him to perform in the other world if he is in the love of it.
     THE BISHOP.--If a man loves his use he enters interiorly into it, and every interior use enters into heaven, and at times he may be seen performing that use to the inhabitants there, but he is really performing spiritual use to the angels and heaven.
     MR. A. E. NELSON.--Are the uses that the devils are brought to performed with the idea of bringing men to heaven?
     THE BISHOP.--Yes, one of their great uses is temptation. All their uses are negative. They are permitted to bring temptation on man, to assault the good of the Church and Heaven. In that way use is performed, not that they will to perform use, but that the Lord overrules it for use.
     MR. MARELIUS.--Their use has the effect of restraining men from more direful evils. On the other hand, the angels are engaged in leading men to good.
     THE BISHOP.--Yes, the modes of the uses are relatively infinite.
     MR. BURNHAM.--We look upon death as a kind of dividing line between this world and the world of spirits, but in reality we are ire the world of spirits. And there really is no such thing as our drifting. We are preparing either for heaven or hell every moment.
     MR. A. E. NELSON.--There really is a greater change between the first and second state in the world of spirits than between this world and the world of spirits.

     MISS WAUENBERG.--Is the state immediately following death a happy state?
     THE BISHOP.--Yes, always because they are with the angels. It is the will of Providence that they should be kept in this happy state, but they cannot be.
     MR. BOERICKE.--I understand that children do not go to the world of spirits but to heaven when they die.
     THE BISHOP.--It is true both ways. They are not introduced organically into heaven until they become adult.
     MR. BOERICKE.--Have not those who die in infancy a vast advantage over those who live in this world?
     THE BISHOP.--One who dies in infancy has an advantage over himself if he had remained in the world. It may be said that this is so at this day. We cannot push comparisons too far. We can only compare a man with himself, with what he might have been. We can only think that the infant's state is better than it would have been if he had remained in the world. The state infants reach is for the most part higher than those who live to adult life in the world, but that is not so inherently, because it is intended that man should live a long life and reach a high state in heaven.
     MISS WALLENBERG--Is it taught that young children can come into evils!
     THE BISHOP.-Into temptations, fermentations numerous reasons are given for their being let into states where they can recognize their evil states. It does not mean that they cannot be saved.
     MR. A. E. NELSON.--Could it not be said that that very thing is to promote their salvation.
     THE BISHOP.--Yes I suppose the ruling love which they receive from their parents would to some extent determine their location in the world of spirits, and the angels that take care of them would form a part of the same society. We are told that some are celestial, and they are taken to societies according to their states.
     MR. BURNHAM.--We can say safely that the children who pass into the other world are fortunate in escaping many trials, while those who remain here are fortunate in being able to overcome trials.
     MR. MCQUEEN.--We who have lost children have felt that it was a mercy that they were taken into the other world.
     THE BISHOP.--We are told that they may have temptations so that they may verily choose between heaven and hell. Their education goes with them just as we hope education in the Church will go with our children into the world and keep them in the New Church. Education causes children in the world of spirits to return to heaven after they have been let down and tempted. In that element of freedom of choice there is something of temptation. When our children go into the world the evil-disposed try to lead them away, and to some extent succeed, but we are cultivating the hope that they will not succeed. They must be let down, however, in order that they may see what their own state is.
      DR. MARELIUS.--Children who are brought up under comparatively favorable circumstances come into bad associations on the streets and in the schools.

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They often seem to pursue a course opposite to that in which they were brought up. But still, if they are under proper influences, they can be led on to right and true manhood in this world.
     THE BISHOP.--Yes, but they must be placed in freedom to do it of their own free will at a certain time. Early in life we must keep them away from evil influences, but when they are grown up we must let them loose in order that they may resist actual evils.

     On Saturday evening the third session of the Assembly was held. Letters of greeting were read from the former pastor, the Rev. D. H. Klein, and from the Rev. F. E. Gyllenhaal.
     The subject of "General Church Extension" was discussed at some length, with the result that Mr. W. H. Junge was appointed collector for this vicinity.
     Dr. J. B. S. King read a paper on the "Correspondence of some Parts of the Human Body," and also a paper on "Self-Examination," both of which were listened to with great interest, but owing to the lateness of the hour the discussion was brief.
     On Sunday morning Bishop Pendleton conducted services in the Immanuel Church, which were attended by a large congregation. In the afternoon the Sacrament of the Holy Supper was administered.
     W. B. CALDWELL, Secretary.

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     The new year brings as its first and most welcome gift the eleventh volume of the beautiful Library Edition of ARCANA CAELESTIA. This brings Mr. Potts's great work of revision nearly to completion, only one more volume remaining to be published.

     Among the recent acquisitions to the library of the English New Church College are "the originals of many letters written by the Rev. John Clowes to the Tulks, the Harrisons, and their contemporaries." They were formerly the property of the late Theodore Compton, the author of The Life of Clowes.

     After publishing the Declaration of the General Convention, and "advisedly" refusing to print the Academy's reply thereto, the Australian NEW AGE, in its November issue, continues to show its "good will to both parties" by printing a resume of "The Reasons for the Declaration," which it heartily endorses and recommends to its readers.

     THE NATIONAL ECLECTIC MEDICAL QUARTERLY for December, 1909, publishes an account and a portrait of Dr. Halls Burch Gram, "the pathfinder whose great privilege it was to introduce the theory and practice of Homoeopathy into this country." Dr. Gram was a Danish physician who came to the United States in 1825. "He was an earnest Christian, of the Swedenborgian faith, and a man of the most scrupulously pure and charitable life."

     Mr. Charles Higham writing to MORNING LIGHT asks for information "concerning a copper medal (diameter 1-1/2 inches) which has just come into my hands? Upon one side it bears a portrait surrounded by the inscription 'Emanl. Swedenborg, Servant of Christ.'

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The portrait is identical with that prefixed to the edition of Heaven and Hell, published by Thomas Goyder. Upon the other side appears the figure of the Sage entering upon a path leading to the gateway of a temple, hearing the inscription, 'Now it is allowable,' while from the sky descends a figure bearing a scroll. Below are the words, 'Theology No. 508.'" Can any of our readers throw any light on this medal!

     SUNDAY AFTERNOONS is a weekly paper of six pages, recently published by the Philadelphia New Church Tract Society. It is to be devoted to Bible Lessons with a special view to Sunday Schools, and is, in fact, a substitute of the now discontinued Sower. The first number contains a Christmas hymn, with music by Miss Helena Boericke. The publication proposes to confine itself exclusively to Bible subjects and children's storiettes. It is finely illustrated,--but there is hardly anything in the first two numbers which would in any way distinguish it from similar papers in the Old Church.

     The much prized gold medal and traveling scholarship of the Royal Academy has this year been awarded to an English New Church woman, Miss M. H. W. Robilliard, for her picture, entitled "Dives and Lazarus." According to the PALL MALL GAZETTE, "Miss Robilliard treated her subject in accordance with Swedenborg's interpretation of the parable. The Rich Man (continues the GAZETTE) represents the Jewish nation which was in possession of the Word. . . . (T. C. R. 245, 246, 259.) Lazarus represents the Gentiles who were despised by the Sews, but to them at the Lord's First Coming the Gospel is preached. The pride and pomp and scorn of Dives are well portrayed.

     Is it a printer's error? or is it an evidence of a determination to dismiss, abolish, and stamp out that strange and terrible word "conjugial?" Whatever may be the cause, the prosaic fact is that a writer in the current NEW CHURCH REVIEW (the Rev. E. D. Daniels) can find no better words to define "spiritual marriage" than "the conjugial union of one man and one woman on planes of life that are above nature." The same writer informs us that there "would be no legal marriage if there were such thing as the conjugial union of the masculine and feminine soul."

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The italics are ours. They will serve to emphasize our surprise that in a paper--a short one it is true--on The Relation of Spiritual Marriage to Legal Marriage, the word "conjugial" does not once occur; even the much acclaimed "marriage love" is conspicuous by its absence.

     Bengt Aurelius, a literary gentleman of Sweden, has recently published a volume of essays, entitled "TANKAR OCH BILDER," (Thoughts and Impressions Religious Subjects). We find here a rather intelligent essay on "Swedenborg's Religious Views" in which among other things he states that Swedenborg "found Calvin in hell, having been exiled thither chiefly on account of his hard-heartedness toward Michael Servetus." We have no doubt this was a contributory cause, but as a matter of fact Swedenborg in all his words never mentions Michael Servetus. Calvin went to hell because he hated the Lord and loved the doctrine of Predestination.

     THE NEW CHURCH MAGAZINE for January publishes the first installment of a very interesting and appreciative paper on "Swedenborg as a Man of Letters and Book Lover," by W. E. A. Axon, which was read before the Royal Society of Literature, October 27, 1909. Among other curiosities the writer points out that what is considered the prettiest offspring of Swedenborg's youthful muse,--the poem entitled "Delia in Nive Ambulans," is really a translation of Dr. William Strode's English poem, "On Chloris Walking in the Snow," and "to make the incident quite complete, Strode's English poem, which appeared as far back as 1639, has been printed as a translation of Swedenborg's Latin verses."
     The writer notes Swedenborg's interest in books and libraries as indicated in his letters written during his early travels; but the greater part of the paper is devoted to Swedenborg's poetry, several of his shorter poems being quoted at length, both in Latin and in English translation. The article unhesitatingly recognizes Swedenborg as one of the cult of booklovers, but as to his poetry, we are hardly surprised to learn that it commends the "judicious observation" of Sandels that "Poetry was not Swedenborg's forte, nor was it his business."

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In a communication to the MESSENGER Of December 15th, the Rev. J. E. Werren gives an account of a recent visit to the University of Tübingen,--the home of Dr. Immanuel Tafel,--and his search for Swedenborg's works in the University Library, of which Dr. Tafel was the librarian. Owing to a faulty and cumbersome method of cataloguing, the search was difficult and unsatisfactory. Most of the works found were Dr. Tafel's editions. "After Tafel's time (says Mr. Werren) I could not find a single accession to the Swedenborg collection. My informant said he could not remember that Swedenborg's works were ever called for. My intention was to spend the afternoon in the reading room, but my preliminary examination showed that it would be time wasted. I was at first sorry that twelve o'clock had come, when the library would be closed until two, but I finally regarded it as on indication that I had better continue my search for Swedenborgian rarities among the Antiquarians. I had passed several book stores with ancient volumes galore, and commenced a review of their contents--but the men interviewed either knew that they 'had nothing whatever' of Swedenborg, or would need at last three days to rummage through distant corners in order to know whether there was any volume of his buried out of sight. Thus my stay at Tübingen disclosed the sober fact, that with the departure of the assiduous Dr. Immanuel Tafel, the New Church has scarcely an echo in the chief seat of learning at Wurtemberg's university town."

Prof. Frank W. Very, in the NEW CHURCH REVIEW for January, develops a brand-new Science, which he terms "Spiritual Mathematics,"--the art of expressing intelligible spiritual principles by algebraic formulas, which again must be translated back into ordinary language to be of the least use to anybody. Unfortunately, the whole new "Science" is based on the assumption that "the left hand is faith alone; the right hand, faith conjoined with the love of good." Hence the left, or faith alone, or whatever is negative, is to be expressed by "- x," while the right or whatever is good or positive, by "+ x," and we can now proceed to "represent the progress of life, (as a result of the contest between the spiritual man and the natural man), by the differential equation dy/y = 2x2, (x2 -- x)-1 dx.,"--which makes the matter very clear.

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     The fact that the left hand in itself has a good correspondence is calmly ignored,--that it corresponds to the Intellectual, (A. C. 2701), "the affection of truth, (4326), "the good of spiritual love," (9511), "truth from good," (A. E. 386), etc. The paper is published in the REVIEW at the unanimous request of the ministers of the Massachusetts Association, before whom it was read!

     Dr. Eliot's address on The Religion of the Future is again noticed in New Church literature in the current number of the NEW CHURCH REVIEW. The writer, "H. C. H.," expresses surprise at the "sacred horror" with which some parts of the address have been criticized, as if such things had never been said before, or as if any thing else could be expected of one who, like Dr. Eliot, is "a birthright Unitarian. The address is "a Unitarian document," setting forth "the best Unitarian thought of our time," and it is of "more than passing importance to the New Church because apparently a considerable part of the Christian world is now coming to hold these views.
     The editor of the REVIEW, however, does not regard the address as of importance because it gives confirmation to the teaching of the Writings respecting the Arianism of the Christian Church.
     On the other hand, he sees hopeful signs in the frank disavowal of the old theology. Dr. Eliot's expression of the prevalent denial of the Lord and the Word while they "indicate the still farther vastation of Christianity . . . need give us no uneasiness. It is a part of the preparation for the new age and the new religion of the future," when rational interpretation shall restore the Bible to its place, and when the Lord shall be acknowledged. Though the "attitude of mind" described in the address is "far away from the New Church doctrine of the Lord Jesus as the only God; while he fails to exalt the Lord to His true place of God alone above all men, still he appears to exalt Him and love Him above all others without understanding the reason for it."
     The conclusion is startling, and we are at a loss to comprehend the process of thought which can see an exaltation of the Lord in a total denial of Him; or a preparation of the Second Coming in a denial of all revelation.

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It would almost seem as if the great men of the world must express their ideas in terms of the grossest materialism, before they can make it clear to the New Church permeationist that they are not incipient Newchurchmen.
     It is curious how the human mind will slip, occasionally, from well established persuasions, and view things for a moment, in the light of facts and common sense. The Rev. James Reed, in a paper on "New Church Preaching," (read before the ministers of the Massachusetts Association, and published in the MESSENGER for December 18th), makes the admission that "we all know that genuine belief in the Word is fast dying out in the world, even the religious world, around us." If what Mr. Reed says, is true, then what becomes of the notion that the "religious world around us" is so thoroughly permeated and saturated with the truths of the New Jerusalem as to be that actual New Church in greatest form of which the organized New Church is the heart and lungs? If the genuine belief in the Word is fast dying out in that grand body of the New Church, the outlook for the "crown of Churches" would seem gloomy, indeed!
     But, it now appears, not only is this general body moribund, but even the "heart and lungs," (as represented by the General Convention), seem to be in a bad way, according to Mr. Reed: "A problem of great and serious significance," he states, "confronts us at the present day. It is hardly too much to say that the organized New Church, in whose service we are enlisted, is engaged in a struggle for existence. The statistics of recent years have shown a slow but steady decline in membership. This condition is general throughout the United States. It is practically true of all the Associations, including our own, that their numbers are gradually diminishing. However much we may regret the fact, it is one which we must face at this time."
     Mr. Reed, however, believes that there is still hope of recovery, and the medicine he would prescribe is, indeed, the only correct one: "My answer is that I believe we must teach more plainly and earnestly than we have ever done, the distinctive truths for which the New Church stands. Those who come to hear us will do so because they think we have something new and helpful to give them,--something different from what they can find elsewhere.

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They will come, hoping to hear sermons, not essays,--expositions of the Divine Word, and not mere human speculations on all sorts of subjects.
Mr. Reed's earnest wanting comes, we fear, too late. "The distinctive truths for which the New Church stands" cannot be preached without contrasting with them the falsities of the Old Church. These falsities are supposed to be dead and gone, and the New Church is thus left without any distinctive mission! Hence the prevalence of "essays" and "human speculations," and hence the dwindling Church.
NEW MISSIONARY WORK IN HOLLAND 1910

NEW MISSIONARY WORK IN HOLLAND 1910

Our indefatigable friend, Mr. Gerrit Barger, of The Hague, has again enriched the scanty literature of the New Church in the Dutch tongue, with another and very able product of his pen. This time it is a popular presentation of the leading doctrines of the Church, comprised in a pamphlet of forty-eight pages, and entitled DE SWEDENBORGIANEN, (Baarn. Hollandia-Drukkerij, 1909).
This booklet will undoubtedly have a very wide circulation in Holland, as it is one of a very popular series of monographs on "Kerk en Secte," (Churches and Sects), written by specialists and edited by Dr. S. D. Van Veen, professor of Church History at the University of Utrecht. The New Church, in this series, is not classed among the regular denominations, but comes in under the heading of "Verschillende Geestesstroomingen," (Various Currents of Thought), in company with the Mormons, Communistic Sects, Positivism, Buddhism in Europe, Christian Science, Spiritism, and Theosophy,--a distinguished galaxy, to be sure! "Can there be greater proof of dense ignorance!" exclaims Mr. Barger in a letter recently received. He continues: "I had only forty-eight Pages at my disposal, but I hope the work may prove useful to some persons. I have treated chiefly of the fatherhood and love of God, showing Him to be our Savior Jesus Christ, and the necessity of individual regeneration in order to become inhabitants of His Kingdom.

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I make it clear that the present Church, by its literal interpretation of Scripture, and by the neglect of the Doctrine of Charity, has come to an end, and as growing experience shows, is no longer able to bring the world back to God. I hope the booklet, which on account of its publishers will be read a good deal, will bring forth severe criticism." In a post-script Mr. Barger adds: "I have just seen the first review of my pamphlet in the weekly Protestant Church paper of The Hague, by one of its best ministers. It is written in a very amiable spirit, the writer referring to me as 'the able and amiable Swedenborgian, Mr. G. Barger,' etc. The reading of the work is recommended, and my remarks about Spiritism are quoted in full, and recommended to attention."
OUR AUSTRALIAN CHAMPION 1910

OUR AUSTRALIAN CHAMPION 1910

     IN DEFENSE OF THE DOCTRINES OF THE SECOND ADVENT RELATING TO CONJUGIAL LOVE. BY Richard Morse. 40 pp.
     "Though the columns of the official organ of [the Australian] Conference are denied me, the defence of the Church must be carried on by means of the press in other ways; for the art of printing was instituted in order that the Word might be published on our earth, and this work the Lord will always provide for."
     In these words Mr. Morse explains his reasons for the present publication, made necessary by the action of the editor of the NEW AGE in refusing to open its pages to a protest against the publication and endorsement of the Declaration by Convention containing false charges against the Academy.
     The pamphlet is published at the author's own expense and purely for the purpose of defending the Heavenly Doctrine from misrepresentation, and a body of Newchurchmen from slander. It is addressed "to members of the New Church," and, we understand, has been widely distributed among the ministers of the Church, both in this country and in England.
     The pamphlet opens with a brief notice of the attack made upon the Academy by the English Conference in the early 90's, because of its upholding the doctrine given in the Second Part of Conjugial Love. Mr. Potts's able defence, both of the Academy and of the Heavenly Doctrine, is also fully quoted.

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In this correspondence Mr. Potts says, among other things: "I will never allow myself to be identified with the repudiation or invalidation, in the smallest degree, of any point in the doctrine of the New Jerusalem. . . . Should I, therefore, be involved in the vile slander which the Conference has now endorsed and deliberately formulated and encouraged, I tell you at once I fear nothing of that kind on my own account the only grief I have about it is that Conference has committed this crime against truth, charity, and the commandments of God."
     "And now (Mr. Morse continues) history has again repeated itself in the adoption by the American Convention, last June, of a Declaration which involves a repetition of the 'vile slander' against the Church."
     Quoting largely from NEW CHURCH REVIEW and the LIFE, Mr. Morse then reviews the action of the Convention in the adoption of the Declaration without delay or discussion. The Declaration itself is ably analyzed in the light of the Heavenly Doctrine, and is shown to be opposed to the teachings of CONJUGIAL LOVE.
     Mr. Morse then reviews the action of the editor of the NEW AGE in publishing and commending the Declaration, and he concludes his writing with the words: "One thing is noticeable in this reiterated publicity of the Convention's slander of the Academy. The absence of an opposing voice is a silent testimony to either editorial suppression, or spiritual inertness in the Church in Australia."
     As an appendix, the pamphlet reprints in full Bishop Pendleton's Introduction to LAWS OF ORDER; the editorial, "The Kramph Will Case," from NEW CHURCH LIFE for August, 1908, the "Declaration," by the General Convention the answer by the LIFE, "Thou shalt not bear false witness;" and finally, "The Principles of the Academy."
     Mr. Morse's publication is worthy of being read by every Newchurchman. It is an able and judicious defense of the Heavenly Doctrine and a testimonial to the vanity of official or editorial suppression when the cause of truth is at stake.

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"NEW AGE" AND THE WRITINGS 1910

     Mr. W. J. Spencer, editor of THE NEW AGE, in the November issue of his journal, challenges us to produce proofs of our teaching that the Writings are the Word of God; he virtually demands to be convinced. "The statement that the Writings are the Word of the Lord, or that they are the Divine Human of the Lord, if true, is drawn from the letter of the Word, and can be supported thereby. If Mr. Odhner can so draw and support it, he will be entitled to claim the acceptance of the whole Church. But if it cannot be done the conclusion is unavoidable that the doctrine is an inference drawn by the human mind, which, in Divine things, is unreliable. (A. C. 3786, 5402). Certainly no such statement is found in the Writings themselves." And he continues: "There may be some view of the matter which I have overlooked. It is difficult to believe that Mr. Odhner and those who believe as he does, could so zealously and consistently advance this doctrine without some warrant that is satisfactory to themselves at any rate. If satisfactory to them, it should admit of being satisfactorily shown to others."
     It is gratifying to learn that our contemporary believes that we do not advance our doctrines without some warrant that is satisfactory to ourselves, at any rate! This warrant the LIFE has produced over and over again for the last thirty years, and will be glad to do so again, but we cannot in reason be asked to furnish eyes wherewith to see.
     Mr. Spencer asks for a sign from the letter of the Word, but he forgets that there is not a single teaching there which may not be turned into an opposite interpretation. To us the whole of the letter is the great universal sign and prophecy of the Writings as its spiritual contents, but if he wishes for a definite statement let him consider the following in John iii:34: "For he whom God hath sent speaketh THE WORDS Of God: for God giveth not the Spirit by measure." What will brother Spencer do with this plain teaching? Will he affirm that the servant of the Lord in His Second Coming was not a man "sent by God?"
     "Certainly, no such statement is found in the Writings themselves," Mr. Spencer asserts. We would call his attention to a tract published by the Academy in 1902, entitled "SWEDENBORG'S TESTIMONY CONCERNING HIS WRITINGS," in which a multitude of such statements is collected, out of which we need quote but a single one at present:

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     "The Divine Doctrine is Divine Truth, and ALL DIVINE TRUTH IS THE WORD OF THE LORD. The Divine Doctrine itself is the Word in the supreme sense, in which it treats of the Lord alone; thence the Divine Doctrine is the Word in the internal sense, in which it treats of the Lord's Kingdom in the heavens and the earths. The Divine Doctrine is also the Word in the literal sense, in which it treats of the things which are in the world and on the earth. . . . For it is known that the Lord is the Word, that is, all Divine Truth." (A. C. 3712.)
     Again, Mr. Spencer challenges us to prove that the Writings have an internal sense, and that they are written in correspondences, representatives, and significatives. In answer we can only point to the universal fact that every external has its own corresponding internal,--that there is no writing, human or Divine, which does not have an internal sense, or which is not written in language representative of its internal contents. The difference between the human style and the Divine does not depend upon the mere presence of correspondences, but upon their continuity. As is well known, the Song of Solomon, the book of Job, and other ancient compositions, were written in correspondences and have an internal sense, but still are not Divine because the correspondences are not continuous, and the internal sense consequently is not connected from beginning to end. The Doctrine of the New Church, however, is written in the Divine style, like the books of the letter of the Word, because "its doctrinals are continuous truths, (continuae veritates), from the Lord." (T. C. R. 508) That they have an internal sense, is also plainly taught in the Arcana Caelestia, n. 3464:
     "'And Isaac's servants came and told him concerning the well which they had digged, and said unto him, We have found water.' (Gen. 26:32.). . . 'And they said, We have found water,' signifies that in them, viz., in the doctrinals there were interior truths; for, as was said above, in all doctrinals taken from the literal sense of the Word, there are interior truths.

112

For the literal sense of the Word is like a well in which there is water; for in all and single things of the Word there is an internal sense, WHICH IS ALSO IN THE DOCTRINALS which are from the Word, (nam in omnibus et singulis Verbi est sensus internus, qui quoque est in doctrinalibus quae ex Verbo). The case is such with the Doctrinals which are from the literal sense of the Word, that when man is in them, and at the same time in a life according to them, he has correspondence in him; for the angels who are with him, are in interior truths when he is in exterior truths, and thus by means of doctrinals he has communication with heaven."
     Whether these teachings will carry conviction to our contemporary, remains to be seen. We may, however, add the thought that conviction comes from the perception of universal principles rather than from quoted passages no matter how definite. We may read a passage a thousand times and yet not see its self-evident application. This is strikingly illustrated in the case of Mr. Spencer himself, who quotes, as if against our position, the statement that "When those who are in enlightenment read the Word, they see the Lord. This takes place only in the Word, and not in any other writing." (A. C. 9411.)
     What stronger proof than this very statement could possibly be adduced in support of the teaching that the Writings are the Word? Who else is seen in the Writings but the Lord and He alone,-the Lord from eternity, the Lord in His glorified Human, the Lord in His Second Coming? Because HE is in them the Writings are Divine. Because HE is in them the Writings have an internal sense, an infinite sense, that cannot be measured or exhausted to all eternity. Because HE is in them, and there is nought beside in them, the Writings are the Word of the Lord. And because they are the Word, they are the Lord Himself in His Divine Human.
     The editor concludes: "In my present state of enlightenment I find that the Writings uniformly send me to 'the Word,' and tell me very plainly and unmistakably the books which I am to understand by the term." Since by "the Word" he seems to mean nothing but the letter, this statement means that the Writings send him back to the dead letter instead of forward and up to the internal sense as now revealed.

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But is it not possible for him to see that in accepting the authority of the Writings in regard to the canon of the letter, he is practically and actually setting the Writings above the letter. For surely a lower authority cannot determine the status of one that is 'higher!
NEW CHURCH QUARTERLY 1910

NEW CHURCH QUARTERLY 1910

It is refreshing,--indeed, it is a cause for profound rejoicing,--to witness at last an effort to revive sound theology, scholarship, and freedom of speech, in the New Church in Great Britain. Time was when English New Church journalism took the lead in cultivating these priceless gifts, but of late years,--for the last quarter of a century at least,--the periodical literature of the Church has been dominated by the anti-doctrinal, unscholarly, and intolerant spirit ruling in the General Conference. The sounder element, which has been without a leader since the death of the Rev. R. L. Tafel, has now raised its voice in an independent Journal, the aim of which is the "building up of the Church in the minds of those who are in it, in a direct and specific manner; unhampered, moreover, by that continual outlook to the denominations of the Old Church, which is in danger, we believe, of becoming almost an obsession with us." It remains to be seen how such a venture will be received by the "organs" of Conference and Convention. Being wedded to the permeation theory, the "missionary" policy, and the "policy of silence," they may be shocked at the policy of New Church distinctiveness and frankness adopted by the new publication; but the LIFE, at least, prays most earnestly for the success of THE NEW CHURCH QUARTERLY and its editor, the Rev. James Buss, who by his training and form of mind seems especially fitted for this important work.
Let no one imagine, however, that the QUARTERLY is a journal of "Academy" tendencies,--indeed, we have reason to believe it will oppose the Academy's platform as to several important principles, but we welcome differences of view, no matter how radical, and criticism, no matter how severe, so long as the general attitude of our opponents is affirmative towards the Heavenly Doctrine itself and willing to treat even the Academy as within the pale of human charity. Such, we rejoice to say, is the attitude of the QUARTERLY.

114

     The present issue opens with an "Inaugural Statement" by the editor, from which we have already quoted. The leading article, by the Rev. T. K. Patton, treats of "The Inmost, Internal, and External Minds of the Lord and of Man," and presents many interesting quotations and comments on this profound subject.
     The next article, on "The Sociological Aspect of New Church Truth," by Alf. J. Johnson is a well written paper, bringing forth and focusing numerous teachings from the Writings on the subject of human Society and its problems. The paper by Mr. Chas. Wm. Ablest, on "Francois Joseph Gall," the reputed "founder" of the science of Phrenology, does not appear to be of any distinct New Church interest, but the same cannot be said of the final paper, entitled "A Systematic Theology and Philosophy of the New Church, in the statements of the Writings," by the late Rudolph Tafel. This article, which is to be continued, probably for a long time, consists of a collection of passages from the Writings, arranged under general and particular headings, and is, in fact, "the very course through which Professor Tafel took his students for the ministry." The general arrangement, we must confess, does not seem to be remarkably systematic, and some of the "Notes" are certainly questionable. How, for instance, can there be found any proofs for the assertion that "In the earlier works, for instance, the Arcana Caelestia, the Divine Proceeding is called 'Divine Truth,' in the later works it is called 'the Divine,' as in Heaven and Hell, and in the latest, The True Christian Religion, 'the Divine Wisdom?' " Is it to be supposed that the inspired revelator anywhere mixed up the three Divine Essentials in such a fashion?
     The most interesting and perhaps most valuable Part of the QUARTERLY is the Department entitled "Survey of the Quarter's Periodicals," which, under a rather artificial arrangement of Quarterlies, Monthlies, and Weeklies, reviews the most important articles in the current contemporaries. As samples of these reviews we quote the following, which should be of special interest to our own readers:

     The New Age, the organ of "the New Church in Australia," editor, Mr. W. J. Spencer. . . . The October number is worthy of remark on account of its wise and right editorial deliverance under the heading, "The Sanctity of Marriage," in which the issues underlying the recent "Declaration" of the American Convention, are adverted to--without, however, being discussed.

115

On the situation in question, the editor states: "Our own attitude in the matter is one of goodwill to both parties. Speaking for himself, the present writer cherishes the conviction that both organizations [the Convention and the "Academy," as we still call it] have their place and their work. He regrets the apparent antagonism, but refuses to attempt to save either by indiscriminating condemnation of the other, believing that both, despite human failings, are worthy of sincere respect and esteem." We welcome this attitude, as the only doctrinally and charitably correct one for New churchmen to take up, towards those of their brethren from whom, on even grave and important points, they are obliged to differ. The editor proceeds to indicate an exception he feels bound to take to the Academy attitude on a specific point; and adds, "Is it too much to hope that the Academy teaching on this vital point will be reconsidered." We are ourselves profoundly convinced that the last word for the New Church has not yet been said on the specific point referred to; and we trust that it will receive the "reconsideration," at the hands of our brethren of the "Academy," which Mr. Spencer suggests, and which we are sure the case demands.

     If the QUARTERLY has any "last word" to say on the "specific point referred to," we shall be glad to hear it. In the meantime, it appears to us that it is not so much "reconsideration" that is demanded of us, as rather repudiation of the plain statement that "if he nevertheless continues in it, it is to him a necessity, the causes of which have been explored by him." (C. L. 452.)
     We may be pardoned for quoting in full the review of the LIFE:

     New Church Life.--We have only the October and November numbers before us at the moment, and are therefore obliged to confine our survey to them. The October number has the special interest of containing two descriptions--one taken from the Daedalus Hyperboreus, in which Swedenborg published it himself; the other from a MS. which is accompanied by a rough drawing which also is here reproduced--of Swedenborg's "Flying Machine." Perhaps the most noteworthy article in these numbers is. "Introduction into Heaven," by the Rev. W. B. Caldwell, which takes as its "test" the teaching of the Writings (see A. C. 5182) that introduction into heaven is effected by inauguration into "gyres" of heavenly life. The feature of the paper is that it brings to bear the teaching of The Principia on the subject of "gyres" in the processes of creation, as well as numerous passages from the Spiritual Diary and the Writings proper, in a way which exhibits the unity, as regards this point, of the scientific works and the Theological, in a very remarkable and illuminating fashion.

116

The editorial entitled, "Was Judas Iscariot saved?" endeavors to show the probability of the affirmative answer, on the ground, mainly, of a statement in the Adversaria (ii. 1479) that "there is said [by whom, is not stated] to be hope of him, because he was one among the chosen who were given to God-Messiah by Jehovah the Father, as God-Messiah himself said." It is to be noted, however, that Swedenborg does not identify himself in any way with this suggestion; and we do not see how any one else can, on the basis of the passage in the Word referred to as giving the ground of the hope, who simply reads it: "Those that Thou gavest me I have kept and none of them is lost EXCEPT the son of perditon." Our own opinion is that the passage, as it stands in the Word, so far from affording any "hope" of the salvation of Judas, expressly teaches that he is "lost"--although the opinion gives us anything but pleasure.
An article in the November number, under the title, "Truth with the Evil," by E. E. Iungerich, is aimed at Paul; and, taking it for granted that the references to Paul in the Diary teach that hell was his final lot, endeavors, by giving a sinister turn, not at all necessitated by their context, to various expressions in his Epistles to make them testify to his being a wicked man. We confess that this "Devil's advocate" work is as repellant to us as we believe it to be wholly uncalled for. We have studied, we believe, all the statements in the Diary about Paul, and we have carefully considered the present article; and we are deliberately of opinion that the statements in question do not justify any dogmatism on the subject of Paul's final lot. This number also, gives us Chap. X. of the Rev. C. Th. Odhner's very valuable and instructive work, "Correspondences of Canaan;'' the special subject of this chapter being "The Hebrews." We are given here, virtually all the information, historical and doctrinal, that is available, about Eber and the Hebrew Church, the Hebrews, the Amalekites, and the Ishmaelites. The section on "the Hebrews," brings us in a very illuminating way from Eber, through, Peleg, Reu, Serug, Nahor, and Terah to Abram, Nahor, and Haran; and shows, of course, that Terah and his family were idolaters, and that the names of the three sons signify so many different forms of idolatry. (See A. C. 1357) But why the writer should have thought it necessary to make it appear that Abram, besides being an idolater was a bad and immoral man, we cannot understand; nor how, in the face of Gen. xxi:11-14, he can have permitted himself to say that Abram's treatment of Hagar and Ishmael "was inhuman;" while how, in the face of A. C. 3915, he could possibly say that, in taking Hagar, at Sara's request, for his concubine, Abram "committed adultery with her," is strangest of all. We trust that the author will remove these defects from his truly valuable work, before publishing it in book form. We must not dismiss the Life from our view, without referring to its friendly editorial note, in the October number, upon our preliminary circular sent out in June last. It is an assurance of welcome and sympathy which we find very acceptable.

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We gladly accept the greater part of the QUARTERLY'S criticism of our treatment of Abraham. It had escaped our notice that Sarah's proposition to send away Hagar and Ishmael "was exceeding evil in the eyes of Abraham by reason of his son," (Gen. 21:11-14), and that he sent them away only after God had promised to raise up Ishmael into a nation. As to his "adultery" with Hagar we are unable to find anything bearing upon the case in A. C. 3915, but in A. C. 3246 we are taught "that the ancients, such as Abraham, Jacob, and others, had concubines beside the wife, was from permission. . . . Hence it is that it is not allowable for Christians, as it was for the Jews, to adjoin any concubines to themselves beside the wife, and that this is adultery."
WORDS OF SYMPATHY 1910

WORDS OF SYMPATHY O. M. BROOKS 1910

Editor NEW CHURCH LIFE:
For some weeks I have felt a desire to express my deep sympathy for the members of the General Church in the persecution which they are sustaining at the hands of the Convention. The "Declaration" adopted by Convention seems to me to be a malignant and gratuitous assault on the General Church, and it is worthy of note that it comes from a body that has made much of its "charity,"--and the "lack of charity" in others. These falsehoods are doubtless hard to bear patiently by those against whom they are directed, but it is true, as NEW CHURCH LIFE has so well said, that this assault is really directed against the Holy Doctrine of the Church, and, therefore, against the Lord in His Second Coming.
The members of the General Church "have kept the faith." The high crime for which they are being pilloried by their brethren of the Convention is--loyalty to the Truth as revealed by the Lord, while the "declaration," though aimed at the General Church, constitutes a formal repudiation of that Truth.

118

     Aside from the attack on the General Church, the adoption of this "declaration" seems to me to have been a sad and momentous affair. That so large a body of the Church could be led, without discussion or deliberation, to unite in the repudiation of the plain teachings of the Writings seems incredible, and the manner in which it was accomplished would suggest that the boasted freedom in the Convention is less real than imaginary.
     Sincerely yours,
          O. M. BROOKS.
               Riverside Ranch,
                    Cashmere, Wash., Jan. 2, 1910.
"LIMBUS,"--IN ONE DEGREE, NOT THREE 1910

"LIMBUS,"--IN ONE DEGREE, NOT THREE L. X. O 1910

Editor NEW CHURCH LIFE:
     The question in regard to the "Limbus," asked by the Rev. O. L. Barler in the October LIFE,--as to whether it consists of one or three degrees, is answered, conclusively, it seems to me by the following teaching in the DIVINE LOVE AND WISDOM:
     "The natural degree of the human mind in itself regarded is continuous, but by correspondence with the two higher degrees it appears, when elevated, as if it were discrete.
     The illustration of the natural mind does not ascend by discrete degrees, but it increases by a continuous degree, then as it increases so it is illustrated from the interior by the light of the two higher degrees. How this takes place may be comprehended from a perception of the degrees of altitude, that one is above the other, and that the natural degree, which is the lowest, is, as it were, a: common covering of the two higher degrees. Then, as the natural degree is elevated towards a degree of a higher kind, so the higher acts from the interior into the exterior natural, and illumines it. This illumination, indeed, takes place from the interior by the light of the higher degrees; but it is received by the natural degree, which envelops and clothes, by continuity, thus more clearly and purely according to the ascent; that is, by the light of the higher degrees the natural degree is illustrated discretely from the interior, but in itself continuously." (n. 260.)

119

     And in the next number we are again taught that "the elevation of the natural mind is effected by continuity, as from shade to light, or from grosser to purer," and that "the natural substances of that mind, which recede by death, make the cutaneous envelop of the spiritual body in which spirits and angels are. By means of such a covering, which is taken from the natural world, their spiritual bodies subsist, for the natural is the ultimate containant." (n. 257)
     Consequently, as the "limbus" consists entirely of substances taken from the natural degree, and as the natural degree in itself is continuous, it follows that the "limbus" does not consist of three discrete degrees, but of one continuous degree.
     Sincerely yours,
          L. X. O.
WITH OPENED EYES 1910

WITH OPENED EYES 1910

     (Extracts from a letter from a member of the General Convention to a friend who had been distressed to learn that the writer was looking toward the Academy.)

DEAR FRIEND:

     I suppose you refer to my recent affiliation with the meetings under the auspices of the General Church. . . . Yes, it is true that I have come to regard the Writings of Emanuel Swedenborg as the Word of the Lord for the New Church, as the Old and New Testaments were the Word of the Lord to raise up the Israelitish and the Christian Churches, and it is because the Convention in general are more and more denying the Divinity of the Writings, and in this denial are coming to reject one of the most important books,--that on CONJUGIAL LOVE,--it seemed necessary for me to cast my lot with the Academy.
     If you knew the comfort and the strength that I have derived from this fuller conception of the Divinity of the Writings, and putting myself directly under the guidance of the Lord in them, instead of on the proclamation of councils and priests, you would rejoice over the gain I have made.

120

As for all the "late developments and exposures" to which you refer, let me say that they are the purest fabrications and slanderous falsehoods. This I know for a fact. Mr. [L. P.] Mercer would tell you the same things were he alive today. He would tell you, as he has told me many a time, that the home and social life at Bryn Athyn was pure and delightful, and an inspiration to him every time he visited there.
     Mr. --- and other real leaders in the Convention will tell you the same thing. The men who are stirring up the women folks with these miserable slanders, have a great deal to account for, and they are only to be excused on the ground that they are possessed by those evil spirits who in one way or another are constantly attacking the Divinity of the Lord in His Second Coming, as it has been denied by Unitarians and others as to His First Coming.
     The Academy has found it necessary to lay "undue stress" upon certain portions of the Doctrines, because these portions have been attacked and denied as Divine Revelation. They regret as much as anyone else that it has been necessary to lay so much stress upon this subject, but if men were allowed unrebuked to deny a portion of the Writings the result would be the same as has come about in connection with the Old and New Testament through the attack that has been made by the higher criticism, at first upon portions of the Word, and finally leading to a denial of the Word itself, and thus to a rejection of the Lord Jesus Christ.
     Most of the lay members of the Convention have not given the matter serious thought, and this is fortunate, for they have thus been saved from a denial of the Lord in His Second Coming. The President of the Convention and his followers still proclaim the Divine Authority of the Writings, but they evidently do not mean all the words imply, for in the next breath they deny that they are Divine, for they say that they are not equal to the Word. If this contradiction could be true, it would mean that there are two Divines, one superior to the other. So that in whatever way they put it, save in a full acknowledgment of the Writings as constituting the Word of the Lord for the New Church and thereby constituting the Second Advent of the Lord, they in effect deny the Lord in His Second Coming, just as the Jews did at the time of his First Coming.

121

     The Academy teaches absolutely nothing but what is to be found in the Writings themselves, for it is not lawful either to add or to take from the Divine Revelation. All members of the Academy bow to but one authority, that of the Lord in His New Revelation, and are in absolute freedom of interpretation of all these Writings according to the individual conscience and in their application to life.
     The question, my dear friend, is simply this, shall we follow the Lord in His revelation to the New Church, or shall we follow the doctrines of the Council of ministers, which, after all, is not a unanimous conclusion any more than was the creed adopted by the Council of Nice, proclaiming three Gods instead of one. I might not have found it necessary to go so far as I have, but for the fact that the present pastor of the --- Society has denied freedom of speech as a sine qua non of membership in the --- Society. This is a new departure, for the Society here has always contained members of the General Church who were free to express their belief to any inquiring mind or to any other member who desired to obtain their opinions.
     "Nunc Licet" was one of the phrases Swedenborg was instructed to write in one of the Books, but this now is also denied. I myself am a victim of all sorts of outrageous comment, in spite of the fact that I have gone in and out among these people for over forty years, and many of them have known me as intimately as it is possible for one man to know another, for many years at a time. Either the statements they made before my new connection was known to them, were the basest form of flattery, or their present attitude and comment constitute the grossest falsification that can be imagined.
     If the vile slanders were true, with which your mind and others have been poisoned, it would be necessary for one to pause and reflect most seriously before joining an organization espousing a belief that we might assume had such an evil effect upon the lives of its members. We have a right to judge somewhat of the value of any religion, by the effect upon the lives of those who believe in it and put it into practice; but I have investigated enough of these stories, and found them to be false, to believe that none of them are true, and if a few were true, the Convention would have no advantage over the Academy, and I should still have to fall back on that testimony of the Writings, as to whether they were or were not of Divine origin and authority.

122

     I have written to you at so great length because you have expressed yourself so kindly as to my welfare, and the usefulness of what I have been able to do for the Church in general. I hope you will think over what I have said carefully, and in the spirit of the earnest seeker after truth, and if it should lead you, as it has me, I know you will then thank me for shedding some light on the pathway which leads to a comfort and satisfaction, which you cannot now realize.
     Sincerely yours,

               November 14, 1909.

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Our Christmas exercises were particularly complete this year. On Friday afternoon, (Christmas eve), was the children's festival; on Saturday morning the regular Christmas services, with specially prepared hymns, and on Sunday morning there should have been the Holy Supper.
     Imagine yourself a visitor on Christmas eve; as the hour of four draws near, we join the stream of children, big and little, who are trooping along the avenues, in company with their elders. Entering the building, we find the halls filled with fluttering ranks of eager children. We enter the chapel and find seats far to the side, and suddenly there is an awed hush outside, as the organ plays and the white robed Bishop enters amid the palms and flowers, and opens the sacred repository. Then the organ sounds the stirring strains of a march "From the Eastern Mountains," and is answered by a swelling chorus of children, who march up the central aisle and take their places, nearly filling the regular seats. For weeks we have all looked forward to this day and hour, and it is no wonder that we feel so moved,--even the older folk, who overflow into the halls and platforms on every side. Some sacred words are read, we sing a stirring song, "The Voice of One Crying in the Wilderness," and then all listen to the words of our Bishop, as he tells the story, and describes how, in the places of instruction in the other world, they present living pictures of the holiest things, with the greatest reverence. Then he invites us to reassemble quietly in the large room below, where a series of such scenes will be presented. The marching out is scarcely less impressive than the march in, and we presently find ourselves in front of a large well lighted stage where the five scenes, (The Annunciation, The Shepherds and the Star, The Magi, and the Nativity), are interspersed with suitable hymns. At the close of this part, all are invited to the third floor, where the unusually fine children's representation, in miniature, awaits them. Here the Bishop receives the gifts, and after the giving of the fruit, etc., dismisses us with a blessing.

124

     Now it is neighbor love that has full sway, as the excited children exchange their little gifts with each other and with their teachers. Hard, indeed, would be the heart that could fail to be touched, by all this. It is well past seven before the tired but happy children are bundled off home, and tucked snugly into bed while sundry good spirits busy themselves in each house with further preparations. Some follow the old German tradition, and Santa Claus fills their stockings for the morning. Unbelievers, however, he passes by, and some wait for their gift giving and family festivities until after they return from church. In every house there is a tree, or a representation of Bethlehem, or usually both combined. The little children seem to get most satisfaction from these lesser scenes, which make a lasting impression because they remain and can be handled and "soak in." The fine tableaus are too transient for them to catch and keep.
     On Sunday, the 26th, there were only twenty-nine present, on account of the heavy snow, so the Holy Supper was postponed until January 3d.
     On New Year's eve the Club gave a very pleasant entertainment, ending with light refreshments at eleven o'clock, and the usual brief service at midnight. The Bishop dwelt upon the subject of Providence, and content with one's lot.
     During the following week two dances were given, one at Cairnwood, to which the pupils of the school were not invited, (even Cairnwood can no longer contain so many), and another later in the week in the gymnasium, to which all were invited. That the school social, which was held in the dining hall a week later was so much enjoyed was the more surprising, after all this holiday "dissipation."
     The resumption of the Friday suppers, and the meeting of the society to take final action upon the proposed General Assembly next June, was postponed on account of a second big snowstorm.
     The "Silver Wedding" of Mr. and Mrs. Chas. S. Smith, was appropriately celebrated at their residence on January 8th.
     The basket ball team won another game by a large score, 44 to 4. At this rate we shall soon need a larger gym. H. S.

     NEW YORK CITY. The Christmas services of 1909 in the New York society will be long remembered.

125

The day was celebrated, December 19th, the Sunday next before Christmas, as our pastor visits us on the first and third Sundays of the month. Mr. Acton preached to a congregation of thirty-three persons, including nine children. Nearly all remained to enjoy the exercises afterwards, which had been provided for the children.
     We have been fortunate recently in securing a comfortable, attractive suite in the Carnegie Lyceum building. Today the assembly room seemed unusually lovely to us, adorned by the floral gifts of our generous Mr. Sellner.
     Our organist, Mr. Randolph Childs, was absent unavoidably on business, but Miss Bostock very kindly substituted for him.
     The rite of baptism was performed for three children and one young maiden. The holy sphere which attended this ordinance came like a benediction. Thenceforward the externals that had contributed and introduced to this heavenly presence seemed forgotten. Our thoughts were uplifted as the sermon drew aside the veil for us, and disclosed the Light--the Light that had come into the world to illumine the nations and redeem them, the same light that to-day descends as that other comforter, to bless our Christmas worship with a spirit of peace and courage.
     It was good to be there, and we were grateful--grateful for many things, perhaps most of all for the coming of the little children.
     It is a significant thing for us that we have a Sunday School of eight children, and as we perceived their innocence and entered into their joy, the sphere of their sweetness reached every heart. It was one of our new blessings, and made us very happy. Then followed the regular dinner together, and again we were sensible of our gifts, when we found the tables decorated and the air fragrant with roses. It was a memorable day.
     K.

     BALTIMORE. Services have been held on the first and third Sundays of every month since last October. On the intervening Sundays the congregation meets for Sunday School instruction in the same hall of worship, Wartsberger Hall, Exeter street, east of Gay. There are four graded classes with separate teachers.
     On the Friday that the visiting pastor comes a men's doctrinal class is held in one of the homes. The subject is the True Christian Religion.

126

These meetings have of late coincided with the biweekly meetings of the Circle, which was founded by Mr. Waelchli. After the doctrinal class there is frequently in singing in the New Liturgy.
     Beginning with the first Sunday in the new year the Ladies' Aid entered upon a regular program. Hitherto on account of the great distances and the difficulty of leaving the children, the meetings have not had full attendance. It is not planned to have the pastor visit them in turn on the afternoon of the first Sunday of every month-each of four sections of the city. In this way every lady of the society is assured of having a meeting in her neighborhood. The meeting in January was held at Arbutus. In February it will be in South Baltimore, in March at Catonville, in April in North Baltimore, and in May at Arbutus again. The class has entered upon the study of the History of the New Church, using Words for the New Church temporarily as text. A copy is kept in one of the homes as reference.
     Visitors to the Sunday services have been three young ladies from the German N. C. Society, and one gentleman from Mr. Albutt's mission. Visitors to the society during the last three months have been Mr. Nelson of Glenview; Rev. T. S. Harris, of Abington, and Mr. W. Whitehead and Mrs. E. E. Iungerich, both of Bryn Athyn.
     Mr. and Mrs. Arrington have settled on the Arbutus property, being the second family to move there. To effect their settlement required the joint energy of Messrs. E. Gunther, P. Coffin, Leonard Tafel, and a local constable, as a hostile tenant had to be dispossessed.
     Another event in the early pioneer life of the colony was an action for trespass brought by a neighbor, who had raised crops on the Arbutus property without any contract with the previous owners. The alleged trespass consisted in the new settler driving in some stakes to mark his plot and tearing down a "no trespass" sign placed on his property by the neighbor. The latter action had been advised by the local magistrate, who, when he subsequently tried the case, held this action, which he himself had advised, to constitute trespass. Although the neighbor had no witness to prove a trespass had been committed, no lease to prove he had a contract with the real owners to raise corn on that property, and though the defendant proved the property he was accused of trespassing on was his own, the judge rendered a verdict of trespass.

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"We are not considering leases or property, but trespass," said he, "and it is quite evident a trespass has been committed." E. E. I.

     WASHINGTON, D. C. In connection with the "extension fund," Rev. H. Synnestvedt visited this city on January second, and held services at the house of Mr. E. J. Stebbing, baptizing their infant daughter, and administering the Sacrament of the Holy Supper to eight persons.

     BERLIN, ONT. At the Friday class, November 26th, addresses were made on the life and work of Mr. Samuel H. Hicks of Bryn Athyn, who recently passed into the other world.
     Christmas was celebrated on Sunday, December 26th. In the morning the services had reference to the day. In the evening the school festival was held, including the bringing of offerings. The offerings this year were more bountiful than ever before.
     On the 31st of December there was a banquet and social for seeing in the New Year. The toasts at the banquet were: "The Past,-its lessons," responded to by Mr. Jacob Stroh; "The Present,-its duty," responded to by Mr. Th. Kuhl; "The Future,-its hopes," responded to by Mr. Rud. Roschman. At midnight a service was held, at which the pastor gave a sermon on the words: "Today if ye will hear His voice, harden not your hearts."
     At the services on January 9th, there took place what is a rare event with us,-an adult baptism. The person baptized was Mr. George Pagon, of Kenora, Ont., who intends shortly to carry off one of our young ladies to his distant part of the province.
     Our monthly Men's meeting is this season preceded by a class studying Conjugial Love. Much interest is manifested in this class, and its influence is felt in the social pleasures of the meeting following. W.

     PITTSBURGH, PA. Winter is ever a season of prosperity for us in church life, and this year has not by any means proved the exception.

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Paper and pencil can never give a complete and detailed account of our progress and increasing activities.
     Christmas morning children's services were held in the church. The pastor addressed the children concerning the birth of the Lord, after which the usual custom, that of both giving and receiving gifts, was observed. The church was beautifully decorated, the chancel being converted into a bower of greens. On either side of the chancel were arrayed representations from the Word. Each Christmas strengthens and widens the bonds of sympathy which holds us together.
     On Sunday, the day following Christmas, the Holy Supper was administered.
     Our usual holiday dance, and it was certainly a fine one, took place January 6th. Dr. and Mrs. Boggess acted as host and hostess.
     The holidays were enlivened by the presence of our guests, who were Rev. and Mrs. W. B. Caldwell and Mr. John E. Colley; also by the home-coming of our young Bryn Athynites, Miss Jean Horigan and Messrs. George Masbeth, Harold Lindsay and Donald Lindsay.
     A business meeting of the church was held January 12th.
     The Pittsburgh chapter of the Theta Alpha held its first annual banquet, Founders' Day, January 14th. Sixteen out of the nineteen ex-pupils of the Seminary living here were present, and report a thoroughly enjoyable and entertaining evening.
     It is with regret that we note the departure of Mr. Herman L. Lechner for the American Metropolis, but at the same time we extend hearty congratulations to the New York society upon their acquisition. B. P. O. E.

     GLENVIEW, ILL. The Christmas weather in Glenview this year was of the good, old-fashioned sort, and it was necessary for many of us to get to church by sleigh. In spite of the wind and snow, however, there was a very full attendance on Christmas morning, almost all of the children being present.
     On the night of December 31st we had a social and dance at the club house, which lasted till well into New Year's Day. The hour preceding the entry of 1910 was devoted to a New Year service, in the course of which our pastor suggested this watchword from the Writings: That in the New Year we should be "neither despondent in misfortune nor elated with success."

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     Thanks to the kindness of Mr. S. G. Nelson, the young people enjoyed a long sleigh ride the afternoon of New Year's Day. The roads were in fine condition, and the ride was voted by all a great success, although one of the sleighs (driven by a professor from B. A.) was upset, throwing its occupants into a ditch. After the ride, the sleighers were entertained at the house of Mrs. Gyllenhaal.
     "Reminiscences" were related at our steinfest this month. Some interesting stories of New Church history were told concerning Bishop Pendleton's early days in Chicago, and the good times at the Nelson house on W. Superior St., and the orchestra under Mr. Orlando Blackman, etc., etc. A. M.

     THE MISSIONARY FIELD. A visit of five days was made with Mr. Ferdinand Doering and family, on the farm, six miles from Milverton, Perth Co., Ont. Services were held on Sunday, December 12th. There were present eighteen persons, of whom twelve were adults, eleven communicants, and ten of them members of the General Church.
     On the evening of December 14th, at the home of Mr. and Mrs. James Cartwright, near Londesboro, Huron Co., Ont., a meeting was held. Seventeen persons were present, only two of whom are believers in the Doctrines; both are members of the General Church. An extempore talk was given on the Faith of the New Church.
     At the home of Mr. and Mrs. Joseph Izzard and family, near Clinton, Huron Co., we had service on December 19th. On account of the rather severe winter weather at the time, the attendance was smaller than usual,--nine, all adults, and seven of them members of the General Church. But all are earnest believers in the Heavenly Doctrines, and so the New Church with them is growing.
     The Rev. F. E. Waelchli, our pastor at Berlin, in the October LIFE, gave a more full description of the Church in Huron Co. He will no doubt visit the people there again and hold meetings next summer, when the weather will be more favorable for those who live at a distance to attend.

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     It may be added here that on the last tour of my circuit, forty places were visited in Ontario, and in parts of eight of the States. And in the several circles and among the isolated New Church people,--not counting those in societies,--I had the pleasure to meet personally ninety-one members of the General Church. J. E. BOWERS.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. Memorial services for the Rev. L. H. Tafel were held by the German Society at BALTIMORE on the morning of December 19th. At the annual meeting of the Baltimore mission on December 5th, memorial resolutions were adopted. Memorial services were also held by Mr. Tafel's former society, of Berlin, Canada, on December 12th.
     From the ninth annual report of the Baltimore mission, we learn that during the year 1909, 105 different Persons have attended services, as compared with 80 in 1908, and 71 in 1907.
     The Rev. John W. Stockwell has resigned from the Pastorate of the Kenwood parish of the CHICAGO society.
     The new pastor of the INDIANAPOLIS society, the Rev. H. C. Small, formerly pastor of the Brockton, (Mass.), society, "has found his way into the General Ministerial Association of Indianapolis, which numbers above a hundred ministers, and hopes to do good as well as receive good there. Whether Mr. Small will succeed in "permeating" the hundred ministers with the New Church--as he understands it--or whether the hundred ministers will succeed in "broadening" beyond recognition the doctrinal views of the lone new member is a question difficult of answer,-- unless indeed the experience serve to show the lone member the revealed fact, that the Old Church is dead--dead as to all that makes the Church.
     On December 5th, a Japanese student, Hashio Taminoto, attended the services of the Indianapolis society. He had previously procured a copy of TRUE CHRISTIAN RELIGION, and was given some collateral literature on the occasion referred to. He is soon to return to Japan, and may possibly be the means of introducing to some of his countrymen a knowledge of the doctrines of the New Church.

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     The pastor of the TOLEDO society, Dr. Mack, has been engaging in missionary work. Three public lectures were given, and given on three evenings, each of which seemed to have outdone the other in the violence of the weather which accompanied it. On the first evening twenty-five persons were present, of whom thirteen were strangers; on the second twenty, of whom eleven were strangers; and on the third there were no strangers. Dr. Mack was unfortunate in his weather, but even when the weather has been good, missionary lectures seem to have little permanent attraction for strangers. We do not intend to decry missionary work, for indeed it is a work that is highly necessary and praiseworthy. But we could wish that the lessons of the past bore more,--or rather, bore some fruit. But while the almost result less missionary work is being prosecuted, the children of the Church are being educated in the sphere of the Old Church. They glow up and leave the Church, and--how many are reconverted by the missionaries? or, how many, compared to the number of the children who are lost to the Church, are the adults who are reached by the missionary lecture?
     The young people's reading meeting of the CINCINNATI society is engaged in reading HEAVEN AND HELL. Every other meeting is attended by the pastor, the Rev. Louis Hoeck, but on the alternate evenings the pastor purposely absents himself in order "to give opportunity for perfect freedom of discussion!"
     The Rev. William F. Wunsch, a last year's graduate of the Convention's Theological School, and now the pastor of the Bath, Me., society, has been appointed instructor in Sacred Languages in the Theological School during the absence of the Rev. J. E. Werren, who is on a year's vacation. Mr. Wunsch will be present at the school every other week.
     The Young Men's Club of the WASHINGTON, D. C., society opened its first meeting for the season with the reading and discussion of the chapter on the Vision and Hearing of Insects from
Swedenborg's hitherto untranslated work on The Senses, which is now appearing in the New Philosophy.
     The Rev. Herbert C. Small, who recently resigned from the pastorate of the Brockton, (Mass.), society, has become the missionary pastor of the Ohio Association with headquarters at INDIANAPOLIS.

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He succeeds the Rev. J. R. Hunter, now the pastor of the society at Lakewood, O.
The old church building of the LAKEWOOD, O., society has been fitted up to serve as a theater for an amateur non-sectarian theatrical club organized by the pastor, the Rev. Thos. A. King.
The Rev. F. A. Gustafson, of Denver, Col., has accepted a call to the pastorate of the LA FORTE, Ind., society recently vacated by the Rev. E. D. Daniels.
SEVENTH GENERAL ASSEMBLY 1910

SEVENTH GENERAL ASSEMBLY C. TH. ODHNER 1910

     Announcements.

     Special Notice.

     THE SEVENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM WILL BE HELD AT BRYN ATHYN, PA., DURING THE THIRD WEEK IN JUNE, INCLUDING JUNE 19TH, 1910.
     C. TH. ODHNER,
     Secretary G. C. N. J.
SPEAKING IN PARABLES 1910

SPEAKING IN PARABLES Rev. W. F. PENDLETON 1910

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NEW CHURCH LIFE
VOL. XXX MARCH, 1910          No. 3
     Since much of the Lord's teaching, when He was in the world, was in the form of parables, it may be well to consider what parables are and the reason why the Lord spoke so often in parables in addressing the multitudes which thronged about Him, during His public ministry.
     We are told that "the disciples came and said unto Him, Why speakest Thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath. Therefore I speak to them in parables; because they seeing see not, and hearing they hear not, neither do they understand.... But blessed are your eyes for they see; and your ears for they hear." (Matt. xiii. 10-13, 16.) And then this is added, "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them; that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world." (xiii. 34, 35.)
     We learn from these words that there were mysteries or secret things contained in the parables, which were to be concealed from the multitudes but were to be made known to the disciples; by which is signified in general that the interior mysteries of the Word could not be revealed to the Jews, nor to those who are like the Jews, neither to the simple, nor as yet to children; but that they are to be revealed to the Apostles and to the Christian Church; and afterwards more fully to the New Church.

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They cannot be revealed to the ignorant, whether the ignorance arises from confirmed self conceit wherein the progress to intelligence and wisdom has been permanently arrested; or whether the ignorance is merely an undeveloped condition of the human mind, a state as yet unformed by the general principles of truth. In either case the revelation of the mysteries of heaven cannot be received or would be hurtful, and therefore the Lord speaks to both in parables. The first class of the ignorant will never know, but the second may know later on. But to those who are capable of becoming and ready to become intelligent and wise, the mystery of the Word is revealed and it will constitute their intelligence and wisdom.
The word translated "parable," signifies to place one thing by the side of another; thus it came to signify a parallel, a comparison, a similitude; finally by it was signified a song or a poem,--for the earliest forms of poetry were in the form of parables. We know from history that the custom of speaking and writing in parable was common with the ancient nations, and it existed even with the Jews at the time of the Lord's coming. This mode of expression is found also in the Old Testament, and some parables are given in the historical and prophetic books of the Word.
We are told in the Writings that this style of speaking and writing was handed down from the Ancient Church, in which all spiritual things were clothed in representatives and correspondences. All things of the letter of the Word, especially in the Word of the Old Testament, are so clothed; hence the entire literal sense of the Worn is a parable, wherein the mysteries of the kingdom of heaven are clothed and concealed from the outward view of men; and the Lord, in teaching by parables, began His ministry after the manner of the ancients, thus establishing a continuity with the work He had done before with the men of the ancient churches, when He taught men only by parables or by representatives and correspondences. But, since He was now to lay bare the mysteries of the kingdom, when teaching His disciples, He spoke by naked truths, though at first these naked truths were most general; but He indicated that when He would come again into the world, He would speak plainly of the mysteries of heaven; this He has done in the Writings of the New Church, wherein the spiritual sense of the Word is revealed.

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The custom of speaking by parables in the Ancient Church was general among the ancient nations and had its origin in the spiritual world. We learn from the Writings that the ideas of the angels of the superior heavens descend into the sphere of the natural heaven where the simple are,--especially into the societies in the general natural sphere where the simple and children are being prepared for heaven,--and there take the form of representatives in great variety; such as paradises, gardens, vineyards, feasts, and many other things, presented to the outward view of those who are there. And furthermore, that in this same region, when such scenery is presented to view, angelic ideas also take the form of parables; that is, the angelic teachers of the simple and children tell them parables or stories which are representative of ideas from the higher heavens, into which are insinuated general truths by which the imaginations of the pupils take orderly form and the beginnings of a rational are established in preparation for the life of heaven. (S. D. 3356, 3916, 4006) The teachers of the simple and children in the Ancient Church, inspired from heaven, did a similar thing; hence arose the custom of speaking in parables, and this was the use of parables, fables, and stories. Thus we find this custom in all nations, especially in their beginnings, and it becomes with them the first great instrumentality of their rise from savage and barbarous conditions of life, preparatory to instruction in natural and spiritual truth. And, since the speech of the angelic spirits who teach the simple and children largely takes a rhythmic form, we find the earliest teaching taking the form of epics, sagas, and hymns, songs and ballads, by which affection is stirred and thought inspired to corresponding deeds and works. This is the source of all modern literature, and we still have stories, in the form of prose or poetry, in great abundance, and they have the same origin and use.
The childhood of the individual, the childhood of nations, and the childhood of churches, is similar in this that the beginning of the formation of the mind or imagination is by means of stories.

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And as the Christian Church began with the simple, the Lord spake many things in parables or in the form of stories in which He spoke of feasts and vineyards, and other like things, comparing heaven to them, clothing in the story or parable the spiritual truth of heaven, but at the same time insinuating into the parable itself certain general truths which had not been done so manifestly in the older parables, in order that the beginnings of a rational or internal church might be made even with the simple and children.
     Even the Writings, although they are addressed to the scientific and rational faculty of man, contain stories from the other life which make the spiritual world an objective reality and prepare the mind for introduction into the rational understanding of spiritual things. This explains the teaching that without the Memorabilia there could be no reception of spiritual truth.
     The imagination is the plane of the mind which is formed first in order of time, or in the order of ascent; and it must be formed in the sensual degree before the scientific and the rational can be opened, whether with children, with races, or with churches. In the New Church for instance, the imagination must picture the other world before the mind is ready to enter into a rational understanding of the spiritual truth of heaven, or the truth of the spiritual sense of the Word.
     In general, the imagination is formed in the period of infancy or early childhood in the sensual degree of the mind, and the imagination is therefore called in the Writings the internal sensual. The scientific is formed in later childhood, and the rational in youth and adult age.
     The imagination is in fact the first thing formed in the approach to any subject. Hence the generals of the subject are the first that are given, together with the objective realities and concrete conditions of the same, by which the mind is prepared for further progress. This is an important law of teaching.
     The first of every Revelation, therefore, is in the form of narrative, parable, or story; hence the Lord spoke in parable, and caused the story of His worldly ministry to be written, in order that a genuine imaginative might be formed with the early Christians who were simple men; and the story of the Gospels, with its parables: is to serve the same use with children now, following the stories of the Old Testament.

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But in the stories and parables of the New Testament, differing from those of the Old, the general truths of spiritual life are insinuated, in order that the scientific plane or middle degree of the natural may be opened, and the way prepared for the opening of the rational itself, which latter is to take place in the New Church. As has been noted before, general truth is also called, in the Writings, scientific truth and natural truth, as distinguished from sensual truth on the one hand and rational truth on the other.
     The reason given here for speech by parables is not the only one given for that form of speech in Divine Revelation. When the Lord speaks, He speaks to all men in both worlds, to the evil and to the good, to the angels of heaven, and to the devils in hell; and the truth is accommodated to the state of every one and regulates his life according to the reception or rejection of the same.
     To the sensual the Lord speaks in the form of appearances or parables; to the natural He speaks in the form of general truths; to the rational He speaks in the form of the particulars contained in the generals; to the spiritual, and especially to the celestial, He speaks in the form of universals. All these forms of truth are contained, and all these states are addressed, in the parables and stories of the Word. When, therefore, the Lord spoke to the multitudes in parables, He spoke at the same time to the wisest of all, the celestial angels, and to all states between,--to all, from the highest angels to little children; and this was done not only when He actually spoke the words, but it is done every time His words are read by the simple and by children.
     There is yet another reason why the Lord, when He spoke, clothed and veiled His truth in the form of parables; it was in order that the evil might not understand, and understanding pervert and profane, and by the sphere of profanation destroy all the good and truth of heaven and the church. For the sphere of profanation is so suffocating and deadly that it can scarcely be resisted. Hence the Divine guard and protection of His truth by the veil of appearances, which is done with such infinite wisdom that the good may see and understand, and that the evil may not see and may not understand; thus providing that a Church may be built in the natural world, even in the very sphere and presence of the evil.

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     As we have seen, by "the multitudes" are signified those who are in the sensual degree, including those who have not been and cannot be elevated into the natural and the rational, because they have confirmed themselves in sensual appearances and fallacies--and also those who have not yet been elevated into the higher degrees spoken of, because their state is as yet undeveloped, namely, children and the simple. And we have given some reasons why the Lord always speaks to those who are in the sensual degree in the form of parable. To what we have said we wish now to add some further considerations.
     To speak by parables is to speak by appearances; and since the entire letter of the Word is a parable, it is for the most part made up of appearances into which are insinuated most general truths. The letter of the Word is thus accommodated to the simple and children who are in appearances, and the Divine truth could not otherwise reach them. It acts also as a veil and covering of interior truth, and as a guard to prevent those entering the interiors of the Word who would enter only to profane and destroy. This guard is what is signified by the cherubim, placed at the entrance of the Garden of Eden, and also at the entrance of the ancient temples which were built according to correspondences.
     The general law involved, in respect to the good, and the preparation of the mind for ascent to higher things, is that "appearances are the first things by which the human mind forms its understanding." (D. L. W. 40.) This is the reason why the Divine Truth first comes in the form of appearances, and why the Lord speaks first in parables. The sensual degree, which includes the imagination, is first formed in the order of ascent from lower to higher things. The sensual and imaginative degree of the mind, in infancy and childhood, must be formed from the sensual and imaginative of the Word, preparatory to entering into its natural, rational, and spiritual things.
     As it is with the Word, so it is with heaven; the external sphere of heaven is in the sensual or the imaginative. This is true of heaven as a whole and every part, of every heaven and of every society of heaven. It is into this external, sensual, imaginative sphere of heaven, that children or infants who die are first introduced, and are there trained and prepared to enter more interiorly into heaven; and the simple remain in this sphere forever.

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     Infants and children in this world are also in this same sphere as to their spirits; and hence every man enters first into this sphere of heaven, as to his spirit, and is there prepared, if he is capable of such preparation, to enter more interiorly into heaven. The simple, who are incapable of further development and yet are in good, remain as was said in this external heavenly sphere forever. The evil also are at first in this sphere of heaven, or in this sphere of the Word; but as they are inwardly wicked, they confirm the appearances as real truths, which are thus turned into falsities; their will becomes lust, and their imagination phantasy, and they are turned back and cast out.
     It is thus seen that the evil are allowed to enter the external or sensual sphere of heaven, and at the same time the external or sensual sphere of the Word; but to prevent their further entrance they are allowed to confirm the appearances and to enter into the persuasion that these appearances are genuine truths. This is the origin of all false doctrine and all heresy, namely, in the confirmation of appearances as real truths. This stops the further progress of the evil into interior things, and we are able to see the Divine Wisdom in this Divine Permission. This is what is meant by the teaching that offences must come, but woe unto him by whom they come.
     It is far better to pervert and profane the appearances of truth than to pervert and profane the interior truths of the Word; for if this latter were done, heaven would be entered interiorly by the evil, and its peace and safety placed in jeopardy, and there would be no hope of establishing a true Church upon the earth. The confirmation of appearances until they become falsities prevents the further progress of the evil into interior things, and the integrity of heaven and the church is thereby preserved. For this reason also the Lord spoke unto the multitude in parables, and without a parable spake He not unto them.
     Speech by parable, therefore, is the mode of Divine Revelation in ultimates, presenting itself there in the form of appearances, by which the simple are instructed, and which act as a guard and protection to prevent entrance into the interior things of heaven, except by the good of love and charity.
     In the first approach to Revelation, as in the first approach to heaven, appearances are encountered. This is manifest in the letter of the Word, and even the Writings are not without the operation of this law.

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There are many things in them that are appearances, and the language is often according to the appearance; and these appearances act as guards to their interior spirit and life. The most general appearance in them is that they are of a human origin; and this appearance is permitted for a twofold use, one negative and the other affirmative. The negative use has been already indicated. If it is believed according to the appearance that they are of a human origin, a mind with such a belief does not enter interiorly into them, and their real spirit and use is guarded and protected. The affirmative use accomplished by such an appearance is that the mind of one who is in the affirmative may enter into doubt and thus into the conflict of temptation. But after a period the doubt is removed, the mind comes into a clear and serene light, and a rational faith is established.
     The law of appearances which we have indicated is universal. Nature itself abounds with appearances, and these must first be seen and known before the real interior truth of nature can be
seen and entered. The fact that the Christian world has not entered interiorly into the truth of nature, and has stopped for the most part in sensual appearances, may be in the Divine Providence for reasons along the line we have indicated. We must conclude that men have not been permitted to know the interior laws of nature, have halted in a sensual science, because they would abuse those laws if they knew them.
     This principle, which we are endeavoring to set forth, is not only true of nature but of every subject, of every department of use. Appearances are the first thing encountered in the approach to them; and he is a wise man who does not halt in these appearances and confirm them, but passes on to the interior and universal truth that reigns in every use and in every form. The interiors of every use extend into heaven itself, and to enter into heaven is nothing else than entering into the interiors of one's use, which is loved for its own sake.
     Where there is such a love there is humility, the prostration of the soul before God; and at the same time good will to the neighbor. Such a mind will not pause long in appearances; and while the Lord speaks first to all men in parables, yet he who loves use for its own sake, and not for the sake of himself, will pass on to the interior things of Divine Wisdom, and in the other world, the Lord will show him plainly of the Father.

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CHRISTIAN GENTILISM OF TODAY 1910

CHRISTIAN GENTILISM OF TODAY E. E. IUNGERICH 1910

     A STUDY IN THE INTERNAL HISTORICAL SENSE.

     "And the rest of the beasts, they took away their dominion, and prolongation in lives was given them for a time and a space." Daniel 7:12.
     When a church comes to its end it receives a judgment in the spiritual world. On earth to all appearance the organized old church goes on as before, preaching the same falsities and confident as ever that it is the true church. "As to external appearance they (are) divided churches as before, their doctrines are taught as before." (L. J. 73) "The preachers declare from their pulpits and the people shout in their temples,--'here is the tabernacle of God, here is the temple of God, here is the church of God, here is the light of the Gospel,'--and they know not at all that they are in thick darkness, and that they dream the dream of the age." (5 M. 3.)
     The change effected is a spiritual one which does not soon manifest itself in the external. Internally the change is radical, but that internal change is not one that makes the old church a true church or a better church. In regard to the Christian Church which received its judgment in 1757, we are told it will "remain in its eternal worship as the Jews do in theirs, in whose worship as is known there is nothing of charity and faith, that is, nothing of the Church." The internal change that took place was a curtailing of its power to falsify, pervert, and infest, in short, a loss of spiritual domination.
     Externally the Christian Church appears to be as much alive as ever before. But internally it is different, for internally it is dead, and sooner or later this internal will manifest itself so clearly in the external that men will judge of Christian worship as they do of the Jews, declaring it to have "nothing of charity and faith, nothing of a church." The continuance or persistence of a dead church in its externals in spite of the extinction of internal life is called Gentilism. For its worship becomes then like that of Gentiles, which once was living but now is so decadent and dead internally that it is a mere superstitious formalism.

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A Church, therefore, whose internal has been consummated and judged, enters upon the stage of its Gentilism. The Christian Church is now in a state of Christian Gentilism.
     It is this Christian Gentilism which is portrayed in the 12th verse of the 7th chapter of Daniel. The chapter opens with a prophetic vision in which are seen successively four beasts, a lion, a bear, a leopard, and a dragon, representative Of four successive stages in the Christian Church, each one developing out of the one prior to it. The last stage, represented by the dragon, signifies a state of faith alone, or of belief that man can be saved without obedience to God's commandments. A Church which enters upon this stage comes to judgment, and, therefore, enters upon its state of Gentilism. The judgment in the Christian Church when it embraced the faith of the dragon is foretold in these words of the 11th verse of this chapter: "I beheld till the beast was slain, and his body destroyed, and given to the burning flame." The state of Christian Gentilism then following, is described in the next verse: "And the rest of the beasts; they took away their dominion; and prolongation in lives was given them for a time and a space.
     Not all in the Christian Church had fallen to the last stage typified by the dragon. Some were only in one or more of the three stages leading up to it. The judgment effected was upon those in the fourth stage. The rest who were not as yet in it were then providentially separated from the compelling influence of spiritual association with those who were.
     The spirits in the world of spirits since the year of the Last Judgment who are spiritually affiliated for a few years with the various denominations Of Christian Gentilism on earth, are men who have not fallen to the fourth stage of consummation. Separated from the dragonists, they are left in freedom to receive judgment according to their lives, and those who can be reclaimed enter heaven, and the rest go eventually to milder hells than those of the dragon. The dragonists, dissociated since the judgment from their co-religionists, wander about for a time as a tumultuous banditti, trying indeed to get into these societies over which the dragon formerly had ascendency, but being everywhere rejected.

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Nevertheless in their forays upon them, they do succeed in drawing out and attaching to their troops many who were already prone to favor faith alone.
     There are accordingly two distinct features in the present complexion of the Old Church in the world of spirits, first, those in faith alone, the dragonists, now segregated from the rest of the Old Church there; and second, the remainder who are for a time spiritually afflicted with the men of their respective denominations on earth. These two features taken together, are the cause of the state of the Old Church today, which is termed by the Writings "Christian Gentilism" (A. C. 3447), etc.
     The segregation of the dragonists is responsible for the death of that internal deviltry, which had animated the church before the judgment. The continuance of Old Church societies in the world of spirits among the less consummated is responsible for the survival on earth of the Old Church organizations and of their appearing outwardly to be just as zealous as ever in their teachings and preachings, just as confident as before that they are the tabernacle of God, and have the light of the gospel. The first feature is the cause of that spiritual freedom which permits of the growth of the New Church on earth, and allows the transmission of heavenly light, unperverted by the world of spirits, to all who are safeguarded by its distinctive baptism, faith, and life. The second feature accounts for the fact that there is still intense darkness in the Old Church, (A. C. 10134), and that this darkness will continue with all who cling to the Old Church and voluntarily put themselves under its cloud.
     Members of the Old Church on earth spiritually affiliated with these Old Church establishments in the world of spirits may even now be captured by the dragonists and bound thereafter to their marauding hordes. A like fate may also attend New churchmen who are wilfully heedless of the admonitions of the Heavenly doctrine. "This I can positively declare," says Swedenborg, "that those in the church who hereafter confirm themselves in faith alone cannot recede from it save by sincere repentance, because they conjoin themselves with the dragonists who are now in the world of spirits, and who are now in a great uproar, and from hatred against the New Church are infesting all those whom they meet, and because they are conjoined with men on earth they do not suffer those to recede from them who have once been caught by their reasonings; for they hold them as if bound with chains, and then shut their eyes so that they can no longer see truth in light.

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Let each one, therefore, guard himself against that heretical teaching that man is justified by faith without the works of the law; for he who is in it and does not fully recede from it before the end of life, is after death consociated with infernal genii. (A. R. 838.)
     In a memorable relation that is given in the True Christian Religion after the chapter on Faith, there is a description of the pastimes of such marauding hordes of dragonists. Their hatred for the genuine goods and truths of the church was represented by lambs, kids, and bullocks destroyed by wild beasts. This carnage was viewed by the dragonists with intense satisfaction, and was called by them "our sports which delight our minds." "Then I reflected," says the revelator, "as to why such things are permitted by the Lord, and received a reply in my heart that they are permitted so long as the)r are in the world of spirits, but after their time in that world has transpired, such theatrical scenes are turned into dire infernal ones."
     Subsequently a band of dragonists was seen emerging from a wood into a field in which was beheld a flock of sheep and lambs, "a sign to them that one of the Jerusalem cities was close by." Filled with the lust of carnage, they shouted, "Come, let's take the city, drive out its inhabitants, and spoil their goods." One of their companions noted for metaphysical subtlety, and able to perplex his opponents by involving the argument in meaningless terms, was sent into the city to lure the inhabitants into welcoming the dragonistic horde as co-religionists and brethren and inviting them to enter the city. "My brethren," he said to them, are outside the city and beg to be received. They are consociates of yours in religion, for you and me both make Faith and Charity the two essentials of religion. The only difference is that you say Charity is primary and Faith thence derived, whereas we say that Faith is primary and Charity from it. But what matters it which is called primary so long as both are believed in?"
     By this crafty argument he sought to detach their thought from ideas of things and entangle it in the sound of words, and thus win their assent. But the wise men of the city illustrated from heaven saw the snare, and finally by rational logic showed that the difference between making one or the other primary was as wide a difference as that between heaven and hell.

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The emissary himself was forced to a reluctant acquiescence in this conclusion. Upon reporting to his companions the failure of his stratagem, the dragonists, infuriated beyond measure, began to attack the city. This ultimation of evil into act at once brought on a special judgment. The ground yawned open and swallowed them up. And as they fell into hell, it appeared to the bystanders that they were consumed by fire sent down from heaven.
     "And the rest of the beasts, they took away their dominion." When Faith alone is separated from the other falsities that led up to it, they, its progenitors, are deprived of the power to persuade, enthrall and bind men's minds to a blind believing. Faith alone associated with them had sent forth a magical sphere of persuasion and fanaticism hostile to spiritual freedom. It excluded the understanding from matters of faith, won men's assent to such exclusion, and made them willing and eager to divorce religion from reason, logic, and sense.
     By the lion is meant a love of knowing Divine things. In the infant Christian Church this continued genuine for a time. But soon its "eagle wings" were stripped and it was deflected into a love of knowing Divine things for the sake of honor and dominion. "A man's heart was given it." To prevent profanation the nascent knowledge of the internal sense of the Word was withdrawn, and the knowledges prized and sought for became more and more external.
     Finally the mere letter of the Word was alone studied, all glimmering of there being a sense more internal having vanished. It is this which is meant by the bear, viz., intense study of the mere letter, with repugnance for the internal things of the church, and, of course, denial of the jurisdiction of internal over external. But the letter of the Word cannot be understood without genuine doctrine. When the latter becomes despised, abandoned, and then lost, the Word becomes meaningless or else confirmatory of distortions or falses.
     By the leopard which succeeded the bear is meant that the study of the mere letter by those who despised genuine doctrine and sought to establish power, falsified all its statements into confirmations of their false reasonings and evil designs.

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Those who enter upon this stage come at length to find their main pleasures in such falsifications, and their zeal for the corrupted church reckons nothing as too holy to be used in defense of its iniquity. The Christian Church came quite generally into this stage within the first three hundred years of its existence. The following falses were adopted as the palladium of its faith: 1. That Peter and his successors held the keys to heaven and hell. 2. That there are no marriages in heaven because heaven is pure, and marriage are impure as compared with celibacy. Consequently that the monastic life is the true religions life. 3. That divine favor is won through sufferings; just as the innocent Second Person, as they falsely supposed, could only by a bloody atonement win the love of another God. Consequently suffering and martyrdom is a thing to be courted as a means to will heaven. To such insanity did their belief that the passion of the cross was redemption itself lead them. 4. That the prayers of those who have suffered have a particular efficacy, and may be used as a means of intercession for those less saintly.
These falses confirmed from Scripture by distorting literal statements that were not understood were made the foremost teachings of the church. All who dissented from this, or cited the preponderating verdict of Scripture against such falsifications, were ostracized or put under the ban of the ecclesiastic, and later, the civil powers. For the love of Divine things when deflected into a lust of power, becomes a raging lion when opposed. Only the truths which its blindness prevents it from seeing, are safe in the den of its inquisitorial tyranny.
Three of the four stages of a consummating church had been reached in the early part of the fourth century. Had the fourth stage of Faith alone then followed, the Second Coming of the Lord would have been necessitated at a time harmful to the human race in both worlds. To prevent the precipitation of the church into Faith Alone, somewhat foreshadowed, in fact, in the writings of Augustine, the Lord by external checks caused the church to be arrested in its downward course. The providential means employed were two, the barbarian invasions and the Mohammedan conquests. The armies of Islam destroyed the Christian Church in Northern Africa, Spain, Palestine, and Asia Minor, regions in which the church had sunk most deeply into falsities and evils.

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From one of these places it is probable the doctrine of Faith Alone would have been engendered had not the Mohammedan wave swept away their dominion. The rest of Christendom overrun by Goths, Huns, and Vandals, who destroyed learning and culture, came into such great ignorance and darkness that further intellectual falsification became out of the question.
     The lust of that church to pervert truth was checked by Providence either by a sweeping away of the church as in the Mohammedan wave, or else by debasing it to exercise itself upon mere puerilities. The truths of religion were then protected from its rough handling. But notwithstanding this, a certain species of Faith Alone did creep into the Catholic Church during the dark ages, as in the pontificate of Hildebrand. For the belief that it is only the goods done in obedience to priest and pope that are efficacious, is certainly an external sort of Faith Alone.
     But even this form of Faith Alone was checked by external hindrances. First, by the discrediting of the popes whose rapacious and licentious lives for many centuries had been a subject of horror and derision throughout Christendom. To this is to be added the spectacular episodes of the exile of the popes at Avignon, and of the Great Schism during which there were three popes at the same time, each "Divinely" appointed and infallible, and each a dishonest, dissolute man. Secondly, the Protestant Reformation came as a means to deliver the people of the greater part of Europe from the Papal yoke.
     The Protestant Reformation going hand-in-hand with the restoral to the people of the letter of the Word, and the general revival of learning that had taken place in two centuries of Renaissance, was a restoral of what had been Providentially suppressed a thousand years earlier by Mohammedan and barbarian. With their restoral was reintroduced the danger of plunging into Faith Alone, the cause of the former withdrawal. But at this time this was no longer an absolute menace to the human race in both worlds. Conditions had become such that a Last Judgment and a new Divine Revelation could be made without danger to the simple good.
     It was not necessary even then that both Papists and Protestants should plunge into the fourth and last stage of a consummating church.

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The Papists virtually admitted that grave abuses had existed among them, and a council was summoned at Trent to correct these and to effect a reconciliation with the Protestants who had been estranged by them. Here was their opportunity. Instead they but reaffirmed all previous heresies of their church, including the sovereignty of the pontiff at Rome. From then till the Last Judgment the central power at Rome received greater increase. The dogmas of papal infallibility and the strengthening of the organization to enforce his decree, gave increased dominion in the papal domains to the several evil lusts signified by the lion, and the leopard. Absolute obedience to church discipline, the Catholic substitute for Faith Alone, was instilled among the people by terror and torture. It was not necessary, either, that the Protestants who had separated themselves from the galling Catholic substitute for Faith Alone, should plunge into any form of Faith Alone whatever. To be sure, their religious inheritance predisposed them greatly to favor that culminating heresy, and the restoral among them of the letter of the Word, regarded by the early reformers as a surety that they would have nothing but the truth with them, was a giving of the vessels of the temple to those who were predisposed to pollute them. Nevertheless, it would have been possible to reject Faith Alone, and after that step had been taken, to reject one by one the other internal abuses of doctrine. We read in the Writings that Luther in his lifetime once beheld an angel who warned him against Faith Alone. History tells us also that all three, Luther, Melanathon, and Calvin, were warned by Michael Servetus to shun the falsities of the Christian Church. But they would not listen to him, and as he could be silenced in no other way, he was finally arrested and put to death by order of Calvin. From then until the Last Judgment, 200 years later, Faith Alone, although modified by external checks, such as separation into clashing sects with the Protestants, and combats with the civil power among Catholics, the fourth beast, "dreadful and terrible and strong, having great iron teeth," became more and more powerful, devouring, breaking in pieces, and stamping with its feet upon the residue" of the Church with both Catholics and Protestants.
The three former beasts received their greater dominion from this dragon. The lion, the lust of studying the things of heaven and the church, for honor and power grew stronger.

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The bear, the study of the mere letter, received great extension, making more central such absolute externals as critical studies of the grammar and history of the letter. The leopard, the lust of falsifying the truths of the Word, received a still greater dominion from the dragon. For from the draconic Faith Alone of the modern church there have issued like monstrous births, such falsifications as momentary salvation from immediate mercy, predestination, the dogma that God pays no attention to man's acts but to his faith, the dogma that there is no tie between faith and charity, the belief that man in spiritual matters is like a stock or a stone, and countless others. (B. E. 64)
     But at the Last Judgment the dominion of the dragon over these three beasts was taken away internally, effectively and conclusively. The dragonists, from whom they derived their power were segregated. Nevertheless, these three evil states, the three beasts, still persist in Christian Gentilism, and among the devotees of the Old Church there are also some, (the "very few" of A. E. 233)? Who are spiritually bound to the marauding hordes of dragonists.
     Let us examine more in detail what is the difference between the three beasts' having dominion from the dragon, as was the case before the Last Judgment, and their not having it as is the case today.
     Consider the lust of falsifying truth, the leopard. Prior to the judgment mere assertion of a falsity if backed by a Scripture quotation and the tradition of the church, was irresistible. Men were afraid to disbelieve as in the Catholic Church; or else, as in the Protestant Churches, believed blindly because they had studiously excluded the understanding from participation in matters of faith. Since the judgment this terror over the will and pall upon the understanding has actually been removed, although the shadow of both still remains in the Old Church as a means to conjure by. For the draconic spirits, from whom came the weight of this terror and pall, are now segregated from the Old Church societies in the world of spirits. Catholics and Protestants are now free to see rationally, if they want to see, how superstitious and grotesque is the one religiosity; how aimless and contradictory the other.

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     Consider next the lust of studying the mere letter. Before the Last Judgment there was intense application here, and this in spite of no discernment as to what the letter meant. Men wrote volumes upon the Apocalypse, and though scarcely any two works agreed even in the main points, and though each work became, of course, hopelessly involved in contradictions, each commentator remained sublimely confident of the truth of his theorizings. In nature study, men took their science from the mere letter, which was not understood even as to its true scientific bearings on that plane. But since the Last Judgment the bear no longer lusts to "devour much flesh." The love of such study has been sapped. Modern rational criticism has uncovered the absurdity of their theorizing about the Apocalypse and their use of the Word in nature study. The result has been not a hunger for true theories, but a desire to abandon all study of revelation. The dominion of the bear has been removed. The fanatic fervor that came from association with draconic spirits has given place to listlessness, indifference, skepticism, doubt, denial.
     Lastly, consider the love of studying Divine things for the sake of honor and power, the lion. With the loss by the Old Church since the Judgment, of prestige and power to sway men, there has crept in a depreciation of the value of a church, and a disrespect for it. This has resounded even in the New Church, in the cries of "priestcraft," "ecclesiasticism," uttered by those whose thought is still in an Old Church penumbra. Those who are looking for power, honor, and gain find more inviting fields elsewhere. In place of respect for the priestly office there has grown up the dainful belief that a minister is a useless parasite, eking out his existence either by playing on the fears of the credulous, or else as a ready tool to such as can afford to hire him. In place of a zealous study of the Word and religious works, a sentiment has arisen that such study is of little profit and may unfit man for the realities of life and the richness of human sympathies. And this criticism is keenly accurate when such study is of that which is wholly false. Doctrinal studies, doctrinal sermons are in consequence fast disappearing, and in their place are found effusions of sentiment about persons. And this is supposed to represent affection and love.
     The Last Judgment was begun and finished in the year 1757.

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This in no way justifies a conclusion that any part of the Old Church in 1758 had become or was becoming of the New Church. Those who imagine that the Old Church is becoming through some internal way a power for good, are misreading the signs that accompany loss of dominion and progressive Gentilism. The loss of activity in begetting new falsities is not a sign of a growing appreciation of truth. The positive lack of interest in matters religious, evinced so often by a resolute taboo of all discussion about religion, does not indicate a love of the neighbor and a sparing him of what might give offense or pain. The half expressed doubts about the truth of the letter of the Word do not betoken any awakening appreciation of the internal sense. The disinclination to preach the old doctrine does not indicate a renunciation of any part of them for the sake of the truth. The substituted sentimental effusion is no sign that the Old Church is becoming imbued with a kindly love of the neighbor. It is an error to construe the Old Church's doctrinal laxity into a supposed kindlier spirit that wishes to smooth over the possible harshness of doctrine by giving a dishonest substitute.
Now when dominion taken away from the rest of the beasts, and the Old Church grew lax in begetting falses, in studying the letter, and in proclaiming a belief in its falsities; why was not all affection for these falsities at once uprooted and the whole world made new soil ready to bear excellent fruit upon the sowing of seed from the revelation to Emanuel Swedenborg? Why, to quote the concluding words of the verse, was "prolongation of lives given to these beasts for a time and a space?" Why do the newly resuscitated spirits from the Old Church gather themselves in the world of spirits into similar denominations that effectually shut off from their consociates on earth, the beams from the sun of heaven now shining with seven-fold splendor? Why does the Old Church on earth enter upon a slow and tedious process of dismemberment and decomposition that is so little productive of spiritual awakening as to cause the angels to tell Swedenborg, (Last Judgment, 74), they had little hope of the men of the Christian Church, but much hope of a nation a long way off from the Christian world, and, therefore, far removed from Christian infestors? Why does the Old Church have to enter upon the stage of Gentilism?

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     It is not because the Lord is vindictive, wishing the men of that church to reap a bitter penalty for their centuries of perversions and misdeeds. There is nothing harsh, uncharitable, unmerciful, in the portrayal of the Christian Church given in the Writings nor in the prediction of its melancholy fate and of the comparatively few in it who will enter heaven. Yet many New churchmen have so construed it. Placing their own definitions upon love and charity, and failing to see how these could be present in the tragic portrayal of the state of the Christian world, they either honestly refused to believe what the Writings declare on the subject, or else dishonestly substituted a more sentimental and less harsh sounding doctrine. In one case they stripped the Writings of their "eagle's wings" by denying their infallibility; in the other, they gave them a "man's heart."
     "And prolongation in lives was given them for a time and a space." The prolongation in lives given the three beasts, the three unregenerate affections of the fallen church, is a continuation of those affections with each and all until they Can separately be explored and examined, the means for such examination having to be carefully and prudently provided. Lives is in the plural to denote man's twin faculties, will and understanding. The life which is prolonged for a time is that of the understanding, the life which is prolonged for a space is that of the will. Continuance is given in both lives until they can be bent to truth and good. The understanding is to be taught with prudence to enable it to cast out the affections of the false and receive the affection of truth. The will is led with circumspection so as to reject the affection of evil, and be inaugurated into the affections of good. This is not done in a moment. Even in the spiritual world where the methods of instruction and leading are in perfection, it requires thirty years to inaugurate some who can still be reclaimed.
     The teaching of the Writings that few in the Christian Church will be saved, is not to be taken as meaning that all cannot be saved, but that few will want to be. If few want to be on account of the terrific character of their actual evils, and all are to be left in freedom to make this choice, it follows that the Christian organizations which cater and minister to this corrupt posterity will of necessity enjoy a long life.

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The preservation of the freedom of the individual in the Old Church accounts also for the congregating of the newly resuscitated into Old Church gatherings in the world of spirits. There they remain until they realize from experience the need and value of instruction from the angels. Then those who can be saved will to receive it, and are taken to places of instruction provided for them. The first stirring in the dense obscurity of their minds of a little spark of the love of receiving the truths of angelic wisdom, whether that be in the world of spirits or on earth among those brought face to face with the record of angelic wisdom in the revelation to Swedenborg, brings with it a wondrous glimpse of heaven like that recorded by Daniel directly after this verse,--"Seeing was I in visions of the night and behold with the clouds of heaven one as the Son of Man was coming. And to the Ancient of Days He came and unto His presence they made him draw nigh."
GOTHENBURG TRIAL 1910

GOTHENBURG TRIAL C. TH. ODHNER 1910

During the recent Kramph Trial the thought has often reverted to that first great Trial of the New Church, which took place in Sweden one hundred and forty Years ago and which Swedenborg speaks; of as "the most important and the most solemn that has been before any council during the last seventeen hundred Years." We regard it, therefore, as a wonderful coincidence that now, at the close of the recent Trial, Providence has brought to light a volume containing the original documents of the first Trial. This volume was briefly described by Mr. Alfred H. Stroh in NEW CHURCH LIFE for January, pp. 37-40. It is entitled GOTEBORGS STIFT UNDER 1700-TALET, (THE DIOCESE OF GOTHENBURG DURING THE EIGHTEENTH CENTURY); it was published as long ago as 1891, but remained unknown to the New Church until Mr. Stroh recently saw a reference to it in a Swedish publication. He immediately journeyed to Gothenburg to investigate and found that the author, Mr. WILHEIM BERG, is a prominent business man of that city, who has published a number of volumes relating to the history of Gothenburg. The author, it should be noted, is of the Unitarian faith, and has no special sympathy with the doctrines of the New Church.

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Having obtained two copies of the work, Mr. Stroh kindly presented one of these to the present writer.
     The work consists of two volumes, separately paged. The first volume, containing 257 pages, presents a general history of the Diocese, and the second volume, in 306 pages, contains the original Minutes of the Gothenburg Consistory relating to the Swedenborgian Heresy Trial. These Minutes are now published in full for the first time, and are of immense value in affording a more complete view of the Case. We hope to return to them in a future article on the History of the Gothenburg Trial, but must confine ourselves at present to a review of the first volume of Mr. Berg's work. This volume consists of two parts, of which the first deals with the Heresy Trials in the Diocese during the Eighteenth Century, and the second with the moral state of the Clergy during the two decades of 1755-1775;--the very period most interesting to the New Church. We will begin our review with this latter part, as it affords very striking scenery and background to the drama which is unfolded in the first part.
     The hellish picture of moral corruption which is here presented would be incredible had not the author carefully cited references to the Minutes of the Consistory and the Proceedings of the Criminal Courts from which he draws his horribly numerous and detailed cases. In the Introduction to this part the author observes:

     Having read the preceding sketch of the persecutions, and having seen how the authorities permitted the student, Leopold, to languish in lifelong imprisonment, and how they exposed men such as Beyer and Rosen,--men distinguished for learning and genius,--to all the various kinds of moral torture, which a trial for heresy offers in a specially malignant degree, and all this for the sake of preserving "strict orthodoxy," every thinking person will ask himself this question: Was the state among the leaders of the Clergy, and among the ministers generally, such as to excuse, in some measure, the hateful intolerance which was shown to men of a different opinion? In other words, were the priests themselves in mind and heart so penetrated with the spirit of Christianity, so pure in thought and deed, so upright and flawless, as to be entitled to cast the first stone upon fellow-men, not only when the latter had stumbled and fallen morally, but even when they only demanded the right to think independently?

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     This question Mr. Berg answers by historic facts and statistics, from which it becomes manifest that the leading men of the Priesthood were, with few exceptions, self-seeking despots; overbearing, intolerant and often ignorant hierarchs, forever quarreling amongst themselves about precedence in office and emoluments; backbiting and plotting intriguers like a very College of Cardinals; hypocrites dragging the name of the Lord into every lying statement; all filled with internecine hatred of one another, and making friends only in the common cause of persecuting freedom of thought.
     And such as the superior clergy, such also the rank and file, but here the internal corruption also ultimated itself in external disorder, vice and crime. We will not drag our readers through the disgusting mass of filth exposed by Mr. Berg in his ninety-seven pages of evidence, but the following statistical table on p. 253 tells its own tale. It is a summary of those criminal cases, brought before the ecclesiastical and civil courts of Gothenburg, during the twenty years of 1755-1775, in which Clergymen alone were the defendants.
     Clergymen prosecuted on charge of     Pastors     Parish     Curates     Total
Priests
Fighting with one another               15     10     12     37
Fighting with their congregations          7     2     7     16
Contumacy and contempt of Consistory     8     1     5     14
Drunkenness                              4     7     11     22
Immorality                              3     6     11     20
Forgery                              1     1     2     4
Avariciousness, receiving bribes, etc.     5          1     6
Official misdemeanors and vicious life     5     6     6     17
Burglary and theft in church                         1     1
Total                                   48     33     57     137

     The total number of clergymen in the Diocese during these twenty years was 253, and of this number 137 or a little more than 54% were brought to court for various offenses and crimes! And this list, Mr. Berg observes, includes only the most crying misdemeanors!
     Such, then, was the state of morality with that Clergy which in their "holy zeal" for orthodoxy was the first to turn upon the Woman with the Man Child. No wonder she was compelled to flee into the wilderness! But now again, in the case of the volume under review, it has proved true that "the earth helped the Woman."

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Without any effort of the New Church, History has finally exonerated the persecuted New churchmen and exposed the infernal character of the persecutors.
     Returning to the Heresy Trials recorded in the first part of Vol. I, we find here the history of persecutions in the Diocese during the Eighteenth century: I) against the Pietists, pp. 17-23; 2) against the followers of Dippel, pp. 24-53;3) against the Moravians, pp. 54-57;4) against the Swedenborgians, pp. 58-145, and 5) against other Heretics, pp. 146-160.
     The special value of Mr. Berg's historical sketch of the great Gothenburg Trial lies in the new light which he sheds upon the character and motives of the Dramatis Personae, i. e., the nine members of the Consistory, and the prosecuting attorney, the lawyer Aurell. Let us briefly describe these men.
     I. GABRIEL ANDERSON BEYER, the chief object of the persecution, was born in Bohuslan, year unknown. After preparatory studies in Gothenburg, he entered the University of Lund in 1739, took the degree of Master of Philosophy in 1745, was appointed notary of the Consistory of Gothenburg in 1748, became professor of Greek in the Gothenburg College in 1752, and Doctor of Theology in 1762. A man of profound learning and ability, he was one of the chief lights of the College, and was "acknowledged by his contemporaries as a pattern of piety and pure virtue in the midst of a corrupt age; amiable in society, free from vanity, simple in his manners, and inspired by warm sympathy for everything good, true, and beautiful." (Berg, I. p. 62.) To this we may add a penetrating perception, a sincere and self-sacrificing love of spiritual truth, and a fearless constancy to his convictions. Such was the man, who next, after Swedenborg, was the first actual New churchman in this world. His reception of the Heavenly Doctrine in the year 1765 and his further history will be told in the story of the Trial itself.
     II. JOHAN ROSEN, Beyer's fellow-sufferer in the persecution, was born in the year 1726, the son of a Lutheran clergyman and brother of two celebrated professors at Upsala. He studied first at Gothenburg, then at Upsala, and finally at Lund, where he took his Master's degree in 1748 He also received the degree of Doctor of Theology, we know not when, and in 1759 was appointed professor of Eloquence (Rhetoric) and Latin Poetry.

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He was "a person famous in the history of Swedish literature and journalism" (Berg, p. 74), being a writer of remarkable power not only in Latin but, what was more unusual, also in his native tongue. He was the editor of a number of learned and literary journals, and was the actual founder of the present Royal Society of Science and Literature in Gothenburg. He has been described as possessing "great learning, a sharp wit, a clear understanding and a warm heart." His learning evidently included a great knowledge of ecclesiastical law, by which, in combination with his keenly ironical wit, he often confounded his persecutors. Like Dr. Beyer, he received the Heavenly Doctrine in 1765, but more slowly and cautiously. Having once made up his mind, he never flinched, but proved himself an undaunted champion of unpopular Truth. He died in August, 1773, one year after Swedenborg's death and six years before his friend, Dr. Beyer.
III. ERIC LAMBERG, the Bishop of the Diocese and President of the Consistory, was born in 1719. He was a classmate of Beyer at the Gothenburg College in 1734, entered the University of Upsala in 1739, was appointed royal chaplain in 1753, became Bishop of Gothenburg in 1760 and died in 1780. Berg depicts him as a treacherous turncoat who at first was very friendly to Swedenborg and his doctrines and chiefly responsible for the introduction of Swedenborgianism in the Diocese, but afterwards, when adverse winds began to blow, became a bitter enemy and persecutor. We feel sure, however, that Lamberg had no intelligent grasp of New Church doctrine, though for some years he was personally very friendly to Swedenborg himself. That he was an ignoramus and a hypocrite is evident from a letter written in 1770 by Count von Hopken. who says: "Bishop Lamberg accuses Swedenborg of Socinianism. Has he read Swedenborg? Does he know what Socinianism is? I doubt it. . . . Bishop Lamberg a year ago stated to me and to Count Tessin that Ekebom's behavior in causa Swedenborgiana was indepensible" (NEW CHURCH LIFE, 1898, pp. 107, 108). And yet he suddenly became Ekebom's chief assistant in the new Swedish Inquisition!
The following epitaph was written by Baron Ehrensward at Lamberg's death: "The diocese has lost its incapable and disrespected Bishop, Dr. Lamberg, [= Lamberg], who, par derision, was called 'Farberg [= Sheep-berg]. . .

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He was respected neither at the Diet, nor at the meetings of the Clergy, nor in his consistory, nor at the university. Selfishness, lustfuless, laziness, and ignorance, governed all his actions." (Berg I:70.) An anecdote, illustrating the pompous conceit of this prelate, is told by Mr Berg. Poutoppidan, the learned and celebrated Bishop of Bergen, Norway, on a visit to Sweden happened to meet Lamberg, who introduced himself with the words, "My name is Ericus Lamberg, and I am well known even abroad through my learned writings, but who are you'" The traveler replied: "My name may not be so famous in the learned world, but it is a much longer name, Ericus Pontoppidanus", Lamberg, to hide his embarrassment, bowed profoundly to the international celebrity. (Ibid.)
In the Memorable Relation in the TRUE CHRISTIAN RELIGION n. I371 We read of a spirit who told Swedenborg that "I am also consociated with a man in your world, who is there in a position of high honor; this I know because I speak from him, as he does from me." On being asked where was the abode of that eminent person, the "familiar spirit" answered: "At Gothenburg; and I once thought from him that your new doctrine savored of Mohammedanism." Swedenborg then said: "I know that a man of that eminence wrote some such thing in a letter which was afterwards printed, but if he had known at the time what a blasphemy that is, he surely would have torn the letter to pieces, or committed it to the flames." That the person here referred to was Bishop Lamberg, (and not Dean Ekebom, as has often been surmised), is evident from the letter written by Lamberg on November 16, 1769, and which was soon afterwards printed in the published Proceedings, in which letter the writer states that Swedenborg's doctrinal system "is quite sufficiently tinged with Mohammedanism.''
IV. OLOF ANDERSON EKEBOM, the arch-dean of the Diocese, and the arch-enemy of the New Church, was born in 1716, studied at Gothenberg, Upsala, and Lund, and was ordained in 1747. In 1749 he was appointed pastor of Ljungby, and in 1761 arch-dean of Gothenburg, and, as such, vice-president of the Consistory. He died in 1784 He is characterized by Berg as a violent, hot-tempered man "who by his hatefulness, unmercifulness and brutality became a Swedish grand-inquisitor on a small scale; it was only power that he lacked in order to equal his Spanish brethren" (p. 71).

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Gothenius writes of him: "Our arch-dean needs to know himself, all the ignorant people among us adore that man." (ibid.) Berg brings to light some curious thing characteristic of the man s stupid egotism. Thus, in his unpublished diary we find this solemn entry: "Today, for the first time in the world, I began in the name of the Lord to wear a wig. The Lord grant me health, fortune, and blessing?" (p. 72). Like Nero, this ecclesiastical Audrey also had great aspirations as a poet, and the History of Swedish literature has without mercy preserved the results of some of his Olympic flights. "Among other things he published a 'Joy-ode of Gothenburg's Helicon,' an opus teeming with the most absurd puerilities; the professors of the College are described as feasting upon the flowers of the Diocese, with milk and god-like nectar,

     'Sitting upon genuine thrones,
     Composing, Oh, the sweetest tunes.

     His efforts in this line have come down to posterity as "Ekebombastics!"
     The treacherous nature of this creature is manifest from his first apparent friendliness towards Swedenborg, who was led to consider him as a special sympathizer, and, therefore, repeatedly sent him affectionate greetings and even wished to have his kind opinion concerning the BRIEF EXPOSITION. Not a word of protest came from Ekebom as long as the new doctrines seemed popular in the Diocese; he quietly bided his time until, instigated by chance of leadership and distinction, Ekebom suddenly made himself the mouth-piece of the ancient Dragon, pouring forth his pent-up fury in a flood of false and abusive charges, which Swedenborg justly branded as "cursed blasphemies and lies." With monumental shamelessness he introduced his attack with the now historic words: "I am not acquainted with Assessor Swedenborg's religious system, nor have I taken any trouble to learn to know it. I have been told that it is to be learned chiefly from his published writings, DE NOVA HIEROSOLYMA, DE CHARITATE ET FIDE [?] DE DOMINO, etc., which I neither own, nor have read or seen.

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     As Berg, (p. 78), observes: "Such an insignificant circumstance as that he had not even seen the works, did not, of course, prevent him from declaring them seductive, heretical, offensive, and in the highest degree to be condemned."
     Throughout the trial Ekebom consistently sustained the character which posterity has adjudged him, but his furious violence, low cunning, open lying and transparent hypocrisy, produce, on the whole, an impression of the ridiculous rather than the deeply devilish. From all that we have read, Ekebom was, after all, only the brainless mouth-piece of the Dragon, the tool of the scheming lawyer and unrelenting hater, who moved the clerical pieces and directed the whole affair.
     It is of interest to learn from Mr. Berg, that Ekebom and Lamberg, having accomplished their common cause,--the prohibition of the Writings of Swedenborg and the punishment of Beyer and Rosen,--soon afterwards, (on May 2, 1771), locked horns over a matter of worldly politics, and henceforth remained implacable enemies. (B. 1:137.) Bishop Lamberg on this occasion treated Ekebom very much as Ekebom, in his brief day of authority, had treated Beyer and Rosen. Though the Trial continued in a desultory fashion until 1779, the voice of Ekebom is heard no more. Lex Talionis, the law of Hell!
     V.-MAGNUS ROEMPKE, another member of the Consistory, and second professor of Theology in the Gothenburg College, was, next to Beyer and Rosen, the one who at first seemed to have been most closely affiliated with the cause of the New Church. In a paper "ON REPROBATION," which was read by him at a meeting of the clergy early in 1768 and afterwards published, he is said to have advocated the teachings of the New Church in respect to Justification and Mediation, and on this account he became for a time an object of suspicion and persecution. At first he held out bravely with Beyer and Rosen, but as the clouds gathered thicker and more threatening, he finally surrendered to the enemy and, in turn, became a persecutor. A book of his was sharply reviewed by Rosen in a literary magazine, and Roempke now sought revenge upon his former friend by a contemptible intrigue. He instructed his son to be impertinent to Dr. Rosen in the class-room the professor endured it for a while, but at last, horrible dictu, struck the youngster with an umbrella.

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This was at once reported to the Consistory, which did its best to create a mountain out of the mole-hill. The case was even reported to the Royal Council in order to cast further odium upon Rosen, but the latter turned the tables upon his enemies in several memorials sparkling with caustic wit, and the Council paid no attention to the petty persecution. Roempke died in 1784.
     VI. JOHAN GOTHENIUS, Doctor of Theology and Professor of Logic and Metaphysics, was "a man of rare scholarship, based on a most thorough and profound study of the older classical literature, and enriched by an extensive knowledge of the literature of his own times." (Bexell in the HISTORY OF THE DIOCESE OF GOTHENBURG.) He was of a liberal but somewhat skeptical form of mind, and a keen but cynical observer of men and motives, which he freely depicted in his intimate correspondence with the royal librarian Gjorwell in Stockholm,--a correspondence from which Berg throws important side-lights upon the Trial in Gothenburg. It was Gothenius, more than any one else who assisted Dr. Beyer in the compilation of the HOUSEHOLD SERMONS,* Writing for them a series of "uses" or applications. (The Swedish word here is "nyttorna," which Dr. R. L. Tafel translated "Evening Sermons," mistaking "nyttorna," the uses, for natterna, the nights! See Dec. II. p. 340.) Gothenius, during the earlier part of the Trial, consistently voted with Beyer and Rosen, but he was by no means a New churchman, and finally, disgusted with what he regarded as the "superstitions of the Swedenborgians," he went over to the majority, but was never rancorcus. He died in 1809.
     * The title of this work has been wrongly translated "Sermon Essays," by Dr. R. L. Tafel, in his DOCUMENTS.
     VII. MARTIN WALLENSTRALE the son of the former Bishop Wallin, of Gothenburg, was Professor of History in the College and died in 1807 as Bishop of Kalmar. Like Gothenius he belonged for a long time to the moderate party in the Consistory, but, on account of a personal as well as official jealousy of Rosen, he, too, joined the crew of the Dragonists. His relative, the court-favorite Schroderheim, in recommending Wallenstrale to a bishopric, wrote thus to Gustavus III: "Wallenstrale is jovial, voluptuous, always hard up, lusting for fame, in a word, to my mind the right kind of a man for a bishop.

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He is, moreover, on the right side in politics, and possibly most orthodox in that field." (B. 1:75) Wallenstrale, of course, received his bishopric.
     VIII. CHRISTIAN HEMPE, the pastor of the German church in Gothenburg, took but small part in the affairs of the Consistory, but, when present at the sessions, was always on the orthodox side. He is characterized by Berg as "a violent and quarrelsome man, always engaged in controversy with his colleagues and his congregation." From the minutes of the Trial it is evident that he was too ignorant and too stupid to understand any of the issues involved.
     IX. LORENZ JULIUS KULLIN, the right-hand man of Ekebom, was professor of mathematics and titulary dean, and was one of the most persistent and active of the persecutors. From the letters of Gothenius to Gjorwell we learn the motive of Kullin's hostility to Beyer. As early in the prosecution as June 17, 1769, Gothenius writes: "The secret intention is to have Geyer deposed from his office; several persons have worked for this a long time, but hitherto in another way; now this way [of heresy hunting] appears to be the best." (B. 1:74) And later on he writes: "The holy zeal of Kullin consists in this that he wants to have Beyer out of the way, in order that afterwards, as senior professor of philosophy, he himself may obtain the prehendal parish which accompanies a chair in theology. Upon this revelation Mr. Berg exclaims indignantly: "What despicable meanness and baseness of thought and action is not exposed in this confidential letter! Thus, in order that a mediocrity may be promoted, he does not for a moment hesitate to use the influence of his friends to undermine and destroy the welfare of a man whose one and only fault was that he entertained a religious conviction which was different from that of the majority, or, rather, that be actually dared to have a conviction. The shameful intrigue miscarried, however, and it was only after Beyer's death that Kullin, in 1774, actually obtained the chair in Theology." (Ibid. ) Mr. Berg is mistaken here. Beyer did not die until 1779, but was forbidden to teach theology in 1770. Kullin obtained the vacated chair in 1774, and died in 1795.
     The hypocrisy of this ecclesiastic, and his deadly hatred of Swedenborg and the New Church, are fully betrayed by his long speech in the Consistory on December 7, 1769.

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He then assured Beyer "on his conscience" that he entertained no ill will, but "from the heart intended him all that is good." Turning to Swedenborg's letter of October 30th Kullin waxes patriotically indignant at "the offensive and scandalous thought that here in Sweden there are few who admit the understanding into what is theological," and refers sarcastically to Swedenborg's statement that "Theology is here in its winter, and that the night is longer here than in the southern countries," when nevertheless "our cold and dark world has been able to produce such a glorious and shining light as Mr. Assessor Swedenborg," etc.
X. ANDERS JOHAN AURELL, the self-appointed prosecuting attorney and moving spirit in the persecution against the New Church, was an assessor-at-law in Gothenburg. Though a layman, he was learned in Hebrew and in the dogmas of the old Theology, for the preservation of which he professed a most holy and disinterested zeal. According to Prof. Sundelin, of Upsala, he was, however, "a quarrelsome, unprincipled lawyer, rather than a man zealous for Christian truth," and Mr. Berg describes him as "pretending to act from zeal for the Church and for the purity of doctrine, but in all his doings he bears the stamp of a litigious shyster." (B. I:83.) While admitting the truth of these characterizations, we think that they do not sufficiently describe the depth of malignity and of cruel, vindictive hatred which actuated this unhappy spirit, nor the cunning resourcefulness which made him, indeed, a formidable foe.
The original cause of his hatred against Dr. Beyer is not known, but, according to a statement by the latter, it was "a personal reason." To secure vengeance became his one and unrelenting purpose, and to this end he not only instigated the whole Trial, but intruded himself continually in its conduct. It was he who prompted his brother, the Dean Peter Aurelius, to take the first step in the persecution by demanding, on September 22, 1768, that the Consistory "take the most energetic measures" against the importation and circulation of Swedenborg's works. It was he who stood behind his boon companion, Ekebom, whom he inspired with the plan of procedure, and with the cunning and ensnaring questions which the latter repeatedly put to the accused Doctors. (B. 1:84) Armed with a legal statute which permitted any outsider to demand for publication, at his own expense, the Acts or Minutes of the Consistory, it was he who gave national publicity to the whole affair by publishing the Proceedings, sheet by sheet, until finally stopped by order of the Chancellor of Justice, in the middle of a sentence, on February 7, 1770.

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The legal trickster, however, found worthy foemen in Beyer and Rosen, who by their intrepidity, watchfulness, and legal knowledge, defeated him in every move. When baffled at one trick, he would return to the fray with some other scheme or lying accusation, and if it had not been for Aurell's persistency there is no doubt that the majority of moderate members in the Consistory would have succeeded, at various points, in quashing the whole indictment.
When thus seeing that the intended victims had a fair chance to escape. Aurell set before himself the ancient Roman maxim of "divide et impera." Gothenius tells us how Bishop Lamberg was captured by aurell through private intimidation, (B. I:90), and Roempke was scared into compliance by a well-directed legal attack on his "Reprobation" paper. It is not known by what secret influences he won over Gothenius and Wallenstrale, but he certainly managed completely to isolate Beyer and Rosen in the Consistory, and to see them illegally humiliated and punished,--but only to witness, at last, how the proposed quto-da-fe went up in mere smoke through the unwillingness of the Upsala theological faculty to render judgment as to the heterodoxy or orthodoxy of Swedenborg's Writings. Beyer died in the year 1779, and Aurell in the same year. One may imagine the meeting of the accuser and the accused before the Supreme Judge, who rendered the final verdict.

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SALVATION OF THE EVIL 1910

SALVATION OF THE EVIL Rev. W. L. GLADISH 1910

     (Read at the Pittsburgh District Assembly.)

     In the Divine Providence 281 it is said:

     If, therefore, a man were not permitted to think according to the love of his will, which is hereditarily inherent in him, that love would continue shut up and would never appear to him; and that love of evil which does not appear is like an enemy lying in wait, or like corrupted matter in an ulcer, poison in the blood and rottenness in the breast, which, if kept enclosed, will produce death. But when a man is permitted to think upon the evils of his life's love, so far even as to intend them, they are cured by spiritual means, as diseases are by natural means. . . . But to prevent this being the case [utter destruction by hidden evils] he is permitted to think and will his hereditary evils, but not to speak and do them. In the meantime he learns things civil, moral and spiritual, which also enter into his thoughts and remove these insanities; and thereby he is healed by the Lord: but yet no further than to know how to keep the door shut, unless he also acknowledge God and implores his assistance that he may be able to resist the above evils and so far as he then resists he does not admit them into his intentions and at length not even into his thoughts.
     In this passage we note, for the purpose of our present inquiry, two things: 1. That the evils of the will must come out into thought and intention to prevent the utter destruction of man's humanity. 2. That the man who by civil, moral and spiritual things learns only to keep the door shut lest his evils burst forth, is said to be healed by the Lord.
     It is not meant that he is healed as is the man who looks to the Lord and shuns his evils as sins. No lust of evil is removed with the wicked. Their internal is unchanged. But it is said, nevertheless that they are healed by the Lord. The nature of their cure is more apparent from what is taught in n. 296 of the same work.
     That the withdrawal from evil [of the wicked] is effected by the Lord by a thousand most secret means. Of these some few only have been discovered to me and these but of a general nature, which are that the delights of concupiscences, of which a man knows nothing, emitted in companies and bundles into his interior thoughts, which are those of his spirit thence into his exterior thoughts, in which they make their appearance under some sense of pleasure, satisfaction or cupidity, and are then intermixed with his natural and sensual delights. It is here that the means of separation and purification are, and also the ways of withdrawal and removal.

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These means are principally the delights of meditation, thought and reflection for the sake of certain ends which are of use; and ends which are of use are as many in number as are the particulars and singulars of any man's business and function; also, as many in number as there are delights of reflection in order that he may appear as a civil and moral and also as a spiritual man, besides the undelightful things which interpose. These delights, as they are of his love, in the external man, are the means of separation, purification, rejection and withdrawal of the delights of the concupiscences of evil of the internal man.
     The matter is then illustrated by the case of an August judge who internally regards only his own interests and delights in cunning, fraud, deceit, clandestine thefts and many other things; get he labors diligently to make all his judgments appear to conform to the law and to be consistent with justice.
     "The internal delights," the text continues, "are let down into these external delights and mixed like food in the stomach, where they are separated, purified and drawn off, but this is the case only with the more grievous delights of the concupiscences of evil; for in a wicked man there take place no other separation, purification and removal than that of the more grievous evils from the less grievous."
     It is a familiar teaching in the Church that every man pants for the lowest hell, and that the Lord by many secret methods leads and saves every one, the good to heaven and the evil to milder hells. But it is further taught here that the Lord not only restrains the evil man from plunging himself into deeper hells but that he continually draws off and separates from him his more grievous evils, and so purifies him from them.
     What is meant by this "purification" of the wicked from their evils and how does it differ from the purification of the regenerate?
     The purification is only of the external man, not of the internal. Lusts are not rejected. No least love of truth or good for its own sake is received. But the external man is said to be purified because evils are rejected and put away from the external by the man in freedom acting as of himself.
     The man described here is he who becomes natural rational; who from self-interest conforms to the civil and moral law, perhaps to the spiritual law also. He forms a habit of doing, yes, of thinking and even willing in his external man according to the accepted standard of those about him. He has many delights in living thus from a regard to his own interest.

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These delights in his external curb, check, even reject and put away the evil delights of his natural; that is, they put them away from the external when they would be seen by others. Thus the dire internal evils of the will which would otherwise, like gangrene, corrupt and destroy the whole man are drawn off into the external, are counteracted and in a sense healed by opposing delights. There is no real purification. The delights in the externals by which purification is effected are, interiorly regarded, as evil as are those lusts which they separate and put away. The external delights which oppose and conquer the internal lusts have their soul from those same lusts as their father.
     Yet by this means the external man of the wicked is brought into order, a semblance of humanity, a certain image of God is still preserved to them; they are able to perform uses and to have the delights of use. While in the performance of uses and so in the external man, they think sanely and have, when externally regarded, a considerable measure of human life preserved to them. Nothing that is made of the life and so of the love is lost in the judgment. Only that which one seemeth to have is taken away; that which is in the memory and the mouth but not of the love. So far as man has not profaned the truths and goods of religion by mixing them with evil or deceit, but has made them laws of moral life, it would appear that he retains them as laws of moral life even in the hells.
     Do the descriptions of the hells given in the Writings justify this conclusion?
     It is taught that the Lord is present in the hells and rules them; that they are by Him most wonderfully brought into a human form, although a monstrous one, opposed at every point to the heavens and governed through them.
     The Lord's presence in the hells can be only in order and uses: and where order and uses are found, there are delights in life not unlike those in the world about us.
     It is said (D. P. 300) that those in hell make the concupiscences of evil their head and the affections of good their feet. They must, therefore, have, at least, while in externals, some affection of good; such as the Pharisees had, that they might be seen of men.

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     The delights of hell are known to be as great as are those of heaven; each individual, each society and the universal hell is said to be filled and surrounded by delights--though filthy ones. (D. P. 303.)
     Everyone in hell is allowed his own delights so long as he does not injure others.
     They said, in a certain hell, that they would a thousand times rather live in hell than out of it. (S. D. 5830)
     Although the infernals appear as monsters in the light of heaven, they do not appear so to each other. Each one Is in the form of his own hell, (A. C. 6626); therefore, to the inhabitants of that hell they appear beautiful. His phantasy is left to every one in hell and also the glory therein. (C. L. 264) Accordingly they not only assume beautiful countenances and forms in their own light but from phantasy clothe themselves with splendid and magnificent garments. (S. D. 5223.)
     It is said (S. D. 5200) of those who go through the extreme of vastation and who from childhood have altogether closed heaven to themselves, lying for ages as if dead, that after they are revived: "If they have had anything rational it is preserved, and whatever of religion has not been profaned, remains.
     A satan once ascended by permission out of hell attended by his woman, and talked with the Lord's Servant. (T. C. R. 80.) He was asked his employment, and replied that it was the pursuit of learning. "And I said, 'Since you are come from a society where there are schools of learning, tell me what you believe and what your associates believe concerning God.'"
     He answered at some length and afterwards gave their belief in regard to religion and the life after death. He spoke on these things just as he had thought concerning them in the world, not knowing that he was living after death. He spoke of piety and faith as being for the common herd. This does not necessarily show that piety and faith exist in hell, but it does show that his life and internal belief persisted in hell after the judgment, as they had been in the world, and that he still had the same beliefs and delights and followed the same kind of life as here.
     It must not be thought that the vile pleasures of hell are in any way likened to the pure joys of heaven.

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They are no more alike than are the unclean delights of adultery like the pure bliss of conjugial love; or the nauseous stenches of a dung-hill like the fragrance of a flower garden. But there are insects that flee from the fragrance and are exhiliarated by stenches. There are men who find greater delight in adultery than in marriage. And for those who cannot be brought to rejoice in the pure affections and the beauty of heaven the Lord of his great mercy still preserves in spite of their own mad endeavors to destroy themselves--a life that externally appears human and to them is altogether desirable and preferable a thousand times to the life of the angels in heaven.
     Many thoughts are suggested by this teaching of the deliverance of the infernals from their more grievous evils and the delights of life permitted them in the hells. Among them are: 1. The omnipresence of the Lord's love and mercy. As says the Psalmist: "Thou hast ascended on high, Thou hast led captivity captive; thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell." (Ps. 68:18.)
     The Lord redeemed all and He saves all. Those who will follow Him He saves from the lust of evil and gives them the rich delights of His own love and wisdom. The rebellious He saves by a thousand secret means from the commission of evils, and He permits to them all the pleasures they can enjoy without destroying themselves or injuring others.
     2. It is made very evident that as to what they are and have of themselves, angels, men and devils are equal before God. All are equally, that is, totally, evil; and all are saved solely by Divine mercy. By birth our wills are nothing but evil, and by actual life we have accepted this evil and there is no health in us.
     Our evils must come out, at least into the external thought and intention, before we can be delivered from them. There they may be shunned if we will. But how few, even of those who are regenerating, shun evils without first doing them and tasting the punishment they bring. Moreover, all men shun their evils, the wicked as well as the good, and are in a sense delivered from them. Can we glory over others because we shun at the same time the lusts of evil as sin against God? Even that we do--so far as we act from self--for a reward.

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     3. The need to shun evils as silts is emphasized. The regenerating man is given all the helps that the evil man has as means to subdue his evils. He fights them because they are contrary to his own interests, good name, wealth, etc. But so far as he overcomes them from these affections--and to what an extent our evils are put away from these causes none of us realizes--man is still in the lusts of evil. He is withheld from his evils only as the infernals are. They are still active in the internal man, and will break out again in the other life. The Lord alone can cleanse the internal man, and this He does when man shuns both the evil deed and the desire to do it, and implores His aid.
     4. The sinner is the Lord's child as much as is the saint. He is withdrawing him every moment from his wiles. Therefore, when evils break out in our children, in our brethren, or in strangers, we should not condemn them and demand punishment for the sake of vengeance. The Divine Providence permits evils for the sake of deliverance from them and salvation. "For evil is cured by evil." (S. D. 2878.) Punishment is indeed to be inflicted according to the law and for the sake of good to the evil-doer, and for protection to the good. But it should always be borne in mind that this evil is permitted for the sake of amendment and deliverance. And it should be our part to aid, in such ways as love and judgment may dictate, in the deliverance of the sinner from his evil. Punishment is never from the Lord or the angels, nor should the man of the church desire to punish. In doing so he fastens upon himself the evil he condemns in another and loses the power to aid his brother.
     "Thou hypocrite, first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote of thy brother's eye. (Matth. vii:5.)
     Since the Lord preserves to every one so far as possible the delights of his own chosen life, we should not desire to take them away except in the hope of imparting greater and purer delights, or to protect others.

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS

     We have received from Sweden two new little brochures by Mr. Alfred H. Stroh; one of these is entitled RELICS OF DESCARTES' VISIT TO SWEDEN, ESPECIALLY A NEWLY DISCOVERED PORTRAIT BY DAVID BECK; and the other, THE CARTESIAN CONTROVERSY AT UPSALA, 1663-1689, AND ITS CONNECTION WITH SWEDENBORG'S NEBULAR HYPOTHESIS. Both of these are reprints from "The Transactions of the Third International Congree for Philosophy, held at Heidelberg, 1908."

     We learn that the "popular" Italian version of the New Testament, recently printed under Roman Catholic auspices, is to be deposited in the Vatican where, by order of Pius X, it will be sold, but to "approved" purchasers only. His holiness has evidently taken a hint from the First N. J. Society of Philadelphia, where another Divine work may be consulted, but by "experts" only

     The New Church public everywhere has been deeply interested in the appearance of a Mexican Journal, the HERALDO DE LA NUEVA ERA, the first New Church periodical ever published in the Spanish tongue. It is published at Guadalajara, by Dr. L. E. Calleja, who received the Heavenly Doctrine in the year 1895, and who has formed about him a group of interested persons
studying the TRUE CHRISTIAN RELIGION and other works.

     The Rev. A. P. Kurtz, rector of St. Luke's Brotherhood, in Baltimore, Md., informs us that the Brotherhood on February 9th, appeared before the Temperance Committee of the Maryland Legislature in Annapolis, in order to protest against the pending Local Option Bill, which, they pointed out, would in time bring about State-wide Prohibition. In the course of his arguments Mr. Kurtz quoted from the Writings of Swedenborg in support of Temperance versus Prohibition.

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     THE CHRISTIAN ADVOCATE for January 27th publishes the Statistics of Churches in the United States, 1909, compiled by Dr. H. K. Carroll. Two "Churches of the New Jerusalem" appear this time in the columns; of these the General Convention is reported as having 109 ministers, 135 societies, and 6,500 communicants, a report that does not agree with their own published statistics, which claim only so ministers, 95 societies, and 6,253 members, exclusive of Canada. As it is, the Convention reports neither increase nor decrease, but their statistics are evidently in a mixed-up condition. The General Church reports 22 ministers, 13 churches, and 743 members, a decrease of one minister, with an increase of one church and 34 members.

     All of our readers have probably by this time received a copy of the Rev. O. L. Barler's DECLARATION CONCERNING CONJUGIAL LOVE, AND DEFENSE AGAINST SLANDER. We need not, therefore, enter upon any detailed review of this modest yet dignified little pamphlet, which comes as a free gift from the oldest living New Church minister in this country on the occasion of his eighty-third birthday. "Suaviter in modo sed fortiter in re," it comes with Divine instruction, with good will to all, with an appeal to charity and justice, and with an earnest call to Repentance. Whether the Church will heed the call, remains to be seen. Undoubtedly, the booklet will be a surprise to all,--to the leaders who so long have successfully concealed the truth from the people, and to the people who now for the first time hear the truth. For ourselves, we can only offer to the venerable author our sincere congratulations upon this noble, manly, and fearless work.

     "The name of the Rev. O. L. Barler, of Beatrice, Nebraska, U. S. A., (says the MORNING LIGHT, Of January 29, 1910), is well known to many New Church people in England. He is a constant contributor to the pages of THE NEW CHURCH MESSENGER, and many of his articles have found their way into MORNING LIGHT, and have been welcomed by our readers. We offer him our congratulations on his approaching 83d birthday, which will fall an January 31st.

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Many people expect presents on their birthdays, but Mr. Barler intends to reverse the usual order of things and to send a present to about three hundred of his New Church friends. The present will consist of a booklet from his own pen. Few men of Mr. Barler's age are able to keep up their literary activities in the way that he continues to do. We wish him many happy returns of the day, and many years of use to the Church he loves and has served so faithfully."

     Our enterprising Belgian friend, Dr. Ernest Deltenre, has sent us a copy of LE MATIN of Antwerp, for November 7, 1909, containing in its "Causerie Scientifique" an account of Swedenborg's Flying Machine. It was summarized from the description in the LIFE and was communicated to the Antwerp papers during "aviation week" by "la Societe Swedenborgienne hollando-belge."

     Swedenborg's Machine is the subject also of an article by Mr. F. A. Waterhouse in the January number of THE NEW CHURCH LEAGUE JOURNAL. The writer, who seems to be acquainted with the principles of aviation, points out the resemblance of the machine to the modern monoplanes used by M. Bleriot and M. Latham, but points out that the probabilities of success would be slight, owing to insufficient motor power. "Further, his balancing and steering gear is so crude that were it possible for the machine to rise, it is certain that it would turn turtle within a few seconds. On the other hand, the fundamental theory on which the aeroplane rests is entirely correct, for modern aviators have demonstrated beyond a doubt that in heavier-than-air machines the supporting surface must be rigid, and that planes similar to the wings of a bird are impracticable. Had Swedenborg lived in these days of the perfected gasoline motor, there is little doubt that he would have designed the first successful flying machine."

     In its notice of THE NEW CHURCH REVIEW, our English contemporary. THE NEW CHURCH QUARTERLY, makes the following comment anent the manner in which the General Convention adopted its recent Declaration:

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The first item--headed "The General Convention"--in the Editorial Department, is important as throwing light upon the unhappy way in which the Convention "Declaration" respecting "Marriage and the Sins against it." was forced through the late session of that body,--in a manner which, we rejoice to believe, would have been impossible in our English Conference. From this explanation, it appears that the "Declaration" actually adopted was not the one which the Council of Ministers, after very careful deliberation, had prepared and submitted; and the Editor makes it fairly clear that he, personally, regrets that "the stronger" form was adopted instead of what he evidently regards--and we agree with him--as the better one, drafted by the Council of Ministers.
AGAIN, A "REMINDER." 1910

AGAIN, A "REMINDER." 1910

     The fifth number of that "occasional" but most excellent little New Church Journal, THE REMINDER, was published in January. In our previous notices of this journal--or rather journalette, for it consists of only four small pages,--we have had occasion to express our appreciation of the valuable work done by its editor, the Rev. W. T. Lardge. His little paper is without doubt to be reckoned as one of the strongest influences at work in England for the distinctive upbuilding of the New Church.
     Mr. Lardge is limited to four pages, but in those narrow limits he has succeeded in tersely and forcefully saying many good things, and, moreover, in confirming them by trenchant quotations from the Writings. His paper is a distinctly doctrinal one, but its doctrine is pointedly directed to the life and thought of the New Church as a distinctive Church. As illustration we quote from the number now before us.
     Answering the question whether isolated receivers should attend other than New Church places of worship, Mr. Lardge judiciously observes:
     "There can be no attending of other places of worship for the purpose of worship. As to whether a New churchman should attend for other purposes than worship, each must determine for himself. He should not attend, if to do so means neglect of his stated external exercise of worship. If he attend, he must scrupulously regard the laws of charity, and not disturb the external worship of those assembled, nor hold them in contempt, because of the irrational teachings that satisfy them."

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To another question as to the status of the SPIRITUAL DIARY, answer is made by quoting TRUE CHRISTIAN RELIGION, 846, where among the "arcana revealed by the Lord" are given "the memorabilia and wonderful things disclosed, by which many things which are of wisdom have been revealed from heaven." Mr. Lardge adds to this by noting that "Swedenborg's own name
for the "SPIRITUAL DIARY" was 'Memorabilia;' it is clear from the above extract that the Lord is as much the author of these as He is of the 'TRUE CHRISTIAN RELIGION,' or the ARCANA CAELESTIA.) To this we would add the following from the SPIRITUAL DIARY: 'The things which I learned from Representations, Visions and Discourses with spirits and angels, were from the Lord alone.' S. D. 1647"
THE REMINDER has no fixed subscription price, but, according to the printed advertisement, it invites the support of New Church individuals, and will be sent to any address for one year on the receipt of a minimum subscription of sixpence (15 cents). The address of the editor is, Rev. W. T. Lardge, 19 Bairstow St., Preston, England.
BRICKS WITHOUT STRAW AT PITHOM 1910

BRICKS WITHOUT STRAW AT PITHOM 1910

A writer in RECORDS OF THE PAST for November-December gives an interesting account of his researches among the ruins of the ancient Egyptian city Pithom, one of the two "treasure" or store cities which the children of Israel built for Pharaoh (Exodus i:11). This city was first unearthed in 1883, by the French Egyptologist, Edouard Naville, during his search for Rameses. The city was identified by an inscription found at a gateway, stating that Rameses the Great and built "Pa Tum at the gate of the east."
The writer from whom we quote, states that Naville's discovery so remarkably confirmed the story in Exodus that it was received with some incredulity, and he adds: "As the years went by it began to be so much the fashion to speak doubtfully about the value of Naville's work at Pithom that . . .the facts themselves began to be clouded with doubts." He, therefore, resolved "in the interest of both science and revelation, to visit the place and with Naville's description and charts before me to make a careful examination."

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     The visit was made in the early part of 1908; in the: ruins of this "treasure city" were found "underground chambers, deep, strong, dry, rectangular, and with no communication with each other, and entered only from the top,--exactly suited for store chambers."
     One of the reasons for casting doubt on Naville's discovery had been his report that mortar was found in the walls of Pithom; for up to that time no mortar had been found in Egyptian walls. But both in regard to the mortar and in regard to the quality of the bricks used, Naville is confirmed in every detail. The walls of Pithom were found

still standing clear and strong with mortar three-quarters of an inch thick between the layers of brick. Perhaps Rameses' engineers had gotten the idea in some of his foreign expeditions Wherever they got it, they did use it here. . . . In many places old walls of Egyptian brick have almost lost their identity and have become incorporated with the surrounding soil but not so here. In some chambers every brick stands out distinctly. That the lower courses of the walls are made of good brick well filled with Egyptian straw, and that the upper courses are of Nile mud not mixed with straw is, of little significance Bricks were usually made with straw, and yet bricks without straw are found. But a careful examination of the middle courses of brick reveals a very startling confirmation in detail of the conflict with Pharaoh, which Naville found twenty-five years ago. These middle courses of brick are filled with stubble, i. e., the stubble left by the reaper, Pulled up by the roots, the claw-like marks of which are clearly shown in the bricks,--and even weeds and rubbish mixed with the stubble have left their impress. One brick found, which, when cleaned of the mortar adhering to it, showed in the center, like the stamp of a mold, the impress of a crow-foot root of a large weed which had been cast into the mold with the mud for the bricks, and which had dropped from the side of the brick when it was taken from the mold, leaving its stamp sharp and clear. These bricks made of stubble found in layers between good bricks with straw and poor bricks with none, is a piece of scientific evidence which harmonizes with startling exactness with the account of the conflict between Israel and Pharaoh.

     The ruins described in the above extract are situated a few miles to the west of Ismailia on the south bank of the Sweet Water Canal, and include also some ruins of Greco-Roman times, the whole being known as Tel Mashkuta.

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DOUBTS AND DECLARATIONS 1910

     In its notice of the first issue of the NEW CHURCH QUARTERLY, edited by the Rev. J. F. Buss, the MESSENGER of January 26th, takes exception to the review department of that journal. The professed object of this department is "to faithfully report to the Church, without fear or favor, the New Church quality and worth" of the current literature of the Church.

     "The New Church quality and worth (says the MESSENGER), is a difficult matter for any individual to determine. To decide for the church at large the doctrinal soundness or unsoundness of professed New Church books, or articles appearing in New Church periodicals, is dangerous policy. There is evidence of this in the reviews which weakens them. We are all liable to think that our view of the Doctrines is the New Church doctrine, forgetting that our understanding of them is purely an interpretation, and can never be anything else. We are not called upon to agree in the particulars of doctrine, or the application of doctrine to life, therefore, it is a mistake to dogmatize when reviewing the New Church views and opinions of others. We suffer more grievously from this as a church than from anything else. There is room for most diverse views of what the Writings teach in the Church, or ought to be, and will be too in an increasing measure as true charity grows stronger."

     The confusion of thought in the above paragraph is lamentable. While assuming to say that we must leave men in freedom as to their beliefs, and must view such beliefs with charity,--which is, of course, true,--what the MESSENGER really expresses is the pragmatist dogma that no one can know or should declare any doctrine to be absolutely true,--that all truth is merely relative.
     Such teaching may appeal to the wobbling jelly fish, but, besides being inherently false, it has no attractions to a man of backbone; such a man has small use for the spineless creature that has no definite opinions, and whose only fixed principle with respect to truth is that he knows not where it may be found. He prefers to form some standard for himself, from which to examine and judge whatever comes before his view, and to express his opinion thereon.
     According to the MESSENGER such a course is lacking in "charity;" it is "dogmatizing" to maintain that the doctrine one believes in and upholds is true as against an opposing doctrine. "It is a mistake, (says our contemporary), to dogmatize when reviewing the New Church views and opinions of others."

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But why confine this dogma to New Church opinions alone? Would it not, according to this view, be equally a "mistake" to dogmatize when reviewing Old Church opinions' Are we not also making a "mistake" in "dogmatizing" as to the existence of God? There are men who deny God, and-why dogmatize against them? Perhaps it is a mistake to insist upon the Divinity of the Word? There are those who "interpret" the Bible differently,--and they may be right! Or, confining ourselves to "New Church views," is it a mistake to maintain that the Writings are not the Word' There are certainly many New churchmen who maintain that they are the Word, and--they may be right. Who knows?
     The logical conclusion of the MESSENGER'S utterance is that the Writings are a compendium of inaccessible truth,--inaccessible because, as soon as we attempt to receive, understand and teach it, we are at once indulging in what is "purely an interrelation and can never be anything else." And thus we are immersed in an everlasting quagmire of uncertainty and doubt. "True charity," apparently, can find its only expression in the dogma that truth is a fugitive thing to be suspected everywhere and found nowhere.
     But whatever the MESSENGER may say, its utterances cannot alter the constitution of the human mind. And that mind, developing according to the order ordained by Divine Wisdom, is such that it does form to itself principles and standards from which it judges all that comes within its purview. If it is a wise mind it will condemn principles which it holds to be false without at the same time judging or condemning the personal character of the man who utters those principles, and without wishing to interfere with his freedom of thought.
     But we have still to notice the most startling feature of the MESSENGER'S editorial. It can be noticed, however, in a single sentence, and needs no comment. We refer to the fact that the journal which deprecates dogmatizing as to the truth or falsity of "New Church views and opinions" is the official organ of a body which by a majority vote has "declared" that the "views and opinions" of another organization of the Church are false and heretical,--a body, moreover, one of whose ruling ministers has solemnly testified that the "consensus of opinion," that is to say, the opinion of the majority, has a "binding effect" upon every member of the Church, in the determination of what is and what is not the "true" doctrine of the Church!

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REVELATION AND THE WORD 1910

     A correspondent writes: "In the T. C. R. we have the lines 'A knowledge of the Lord . . . is not attainable except from the Word of God, which is the crown of revelations' (n. 11). Is this a reference to the Writings which Swedenborg calls elsewhere the crowning revelation--the revelation that 'surpasses all revelations'"? (Inv. 44)?
     The passage first referred to, reads: "The first cause [why nations and peoples differ as to what the one God is] is that knowledge and hence acknowledgment of God are not possible without revelation; nor are a knowledge of the Lord and hence acknowledgment that in Him dwelleth all the fulness of the God-head bodily, possible except from the Word, which is the crown of revelations. The primeval revelation extended throughout the world, but it was perverted by the natural man in many ways, whence the origin of religious disputes, dissensions, heresies and schisms."
     It is clear that by the "Word" in this passage, is meant the Revelation of Divine Truth as given to the Church, that is to say, the Written Word, here distinguished from Revelation in general.
     While it is true that all Revelation is the Word, being the revealing of the Divine Truth which is the Word itself, (A. C. 2894), yet a distinction is sometimes made between the Word and Revelation. In such cases the latter term includes not only the written Word but also (1) revelations made by means of spirits and in dreams and visions, such as occurred in the Most Ancient Church, and such as are still given in parts of Africa and in other earths; and (2) the revelations which permeated to the gentiles from the Word.
     Thus we read: "In every other earth Divine Truth is manifested orally by means of spirits and angels, . . . but this takes places among the families, and, therefore, the Divine Truth thus revealed is not carried much beyond the families, and unless a new revelation continually follows, it would either be perverted or perish.

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It is different in our earth where the Divine Truth which is the Word remains in its integrity for ever. (A. C. 9358.)
     "At this day revelation is given solely through the Word." (A. C. 10355.) "No one has religion except from revelation, and revelation, with us, is the Word." (A. E. 963.)
     "In Most Ancient times there was no Word, but immediate revelation before the man of the Church." (A. C. 10632; De Verbo 11.)
     "As the Africans are such, even in the world, Revelation is being made with them at this day." (L. J. 76.) "Interior Divine Truths are being revealed with that nation." (Ibid. 74). "The Church is being established in Africa by the Lord alone, (S. D. 4777 fin.)
     "The ancients who were gentiles (knew that there is a Divine, that man is immortal, etc.) from Revelation which had emanated to them from the Church." (A. C. 8944.)
     And lastly, further on in the passage just quoted, we read: "Hence it is that those who have learned from the Word [or] other revelation, that there is a God, have differed," etc. (T. C. R. 11.)
     Revelation, therefore, includes all revealing of Divine truth whether by means of spirits and visions, by means of derivations from the true church, or by means of the written Word. But the last,--the written Word--is the Crown of revelations, and this, both because its use and extension is far superior to that of revelation made by spirits, and because it is ultimate and thus fixed and permanent.
     Under the heading, "How greatly mediate revelation which is effected by the Word excells immediate revelation which is effected by spirits," we read:
     "It is believed that man can be more enlightened and wiser if revelation were by means of speech with spirits and angels; but the contrary is the case. Enlightenment by the Word is effected by an interior way, but illustration by immediate revelation is effected by an exterior way. The interior way is through the will into the understanding; the exterior way is by the hearing into the understanding.

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By the Word man is enlightened by the Lord so far as his will is in good; but by hearing man can be instructed and, as it were, enlightened, even though the will is evil, and what enters into the understanding with a man whose will is in evil, is not within but without him." (De Verbo 13.)
     But, just as the written Word is the "Crown of Revelation," so the Writings of the New Church are the Crown of written Revelations. This is clearly involved in the passage from which we have just quoted, which continues, "From these considerations it is evident that mediate revelation, which is effected by the Word, is superior to immediate revelation which is effected by spirits. As concerns myself, it has never been allowed me to; take anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone."
     Moreover, we have the direct teaching referred to by our correspondent, that the revelation made through Swedenborg "excels all revelations which have hitherto been made since the creation of the world." (Inv. 44.)
     Certainly it is true that no one can now have a "knowledge of God, and hence acknowledgment of Him," or "a knowledge and hence acknowledgment of the Lord," without "the Word which is the crown of revelations," and not with any interior enlightenment without the Word now revealed which "excels all revelations hitherto made."

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SOLEMN PROTEST 1910

SOLEMN PROTEST G. BARGER 1910

     SUPPRESSED BY THE "MORNING LIGHT."

Dear Mr. Editor:
     In the New Church there will be difference in thought but unity in charity. You will, therefore, I hope, not suppress this protest, and a thirty years' subscription to your paper, (with one small break), may claim some liberality on your part.
     In p. 383 of the NEW CHURCH MAGAZINE for August there is an item of news of only three sentences, altogether misleading in its remarkable vagueness and indefiniteness. The first sentence in- forms the reader that somewhere some people have alleged that New Church Doctrine is opposed to Christianity. This is no news to New Church people. The second states that the American Convention on this account has repudiated the teaching of the Academy, while upholding the Scriptural integrity of the Doctrines of the Church.
     Outsiders will conclude from this that the Academy is a body not worthy of a place in the New Church because its teaching is opposed both to the Scriptures, and to the New Church.
     For the sake of charity and justice I must protest against this way of putting it, although I am not myself a member of the Academy, because it blackens a body of people, (in the sight of outsiders who do not know all the facts), who deserve our fullest respect and sympathy for their great zeal in the cause which should be dear to all New Church people.
     They teach, believe, and advocate the Divine Authority of the Writings of our Church, and, therefore, accept also the work on CONJUGIAL LOVE, and so do I and many New Church people outside the Academy. The teaching of the Convention, and of the Conference in England, is opposed to this position, and herein lies the root of the difference between the Academy and the Convention. The heirs-at-law of a testator contested a legally made bequest made to the Academy, on the utterly false ground that the Academy, because of her outspoken allegiance to the Heavenly Doctrines of Conjugial Love, were unfit subjects to receive the bequest; and the Convention sided with those heirs-at-law in this attack on the morality of their brethren in the same Church.

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     Clearly, charity has got lost in this action, and as long as the English New Church periodicals wilfully stifle all discussion on this most vital subject of Authority and the teaching of CONJUGIAL LOVE, charity will not return, and our Church will not prosper. I shall be very pleased, Mr. Editor, if you have liberality enough to publish this Protest against a narrow Old Church spirit in the New Church.
     Voorburg, The Hague, Holland, Aug., 1909
          G. BARGER.
EXPLANATION FROM DR. SEWALL 1910

EXPLANATION FROM DR. SEWALL FRANK SEWALL 1910

Editor of NEW CHURCH LIFE:--
     Dear Sir.--I do not think there was anything in my obituary notice of the late Rev. Louis H. Tafel that called for or justifies your applying to it the obnoxious term "Jesuitical." The notice was written in haste soon after the funeral and from a warm desire to have the announcement of his departure accompanied with an expression of the esteem and affection in which he was held in the Church, and with no intention of giving an exhaustive biography. The matter of Mr. Tafel's temporary relations with the Academy were hardly in my mind at all, certainly not as a matter to be concealed or purposely left out. As a matter of fact, I had then and have now no definite knowledge about it,--either a, to why he joined the Academy or, what is perhaps more important,--why he left it; and knowing so little about it, it would have been the safer as well as the kinder course--even if had thought of the matter at all--to be silent about it. Mr. Tafel, both in his writing and speaking has always been frank and honest in avowing his convictions and loyal to the truth as he saw it, and I dislike to have and thought of a different character associated even indirectly with his memory.
     Truly yours,
          FRANK SEWALL.

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. In connection with the Ladies' Aid, the Bishop holds a class every Tuesday afternoon for the study of the Divine Love and Wisdom. The attendance is about forty.
     On Friday evening the Bishop has taken up the subject of betrothals. The fundamental difference between the sexes, and more especially between the unregenerate or natural man of each sex, and their ideal or spiritual predicates and potentialities, has been treated of. The powers of true womanhood and true manhood have hardly begun to be realized as yet. The attendance at these classes is about one hundred; the younger folks having literary and other occupations at the same time. The attendance at the Friday Suppers has fallen off somewhat of late, but we never know when some two or three score home-stayers will come, and cause a momentary strain upon our resources. With an attendance varying from 130 to 180, it is becoming increasingly difficult to manage these suppers.
     Mrs. Colley has augmented the choir, which practices between 7:15 and 8 o'clock, while the gentlemen smoke and the ladies chat. Then comes the Bishop's class, with simple worship, and afterward the society singing practice. Mr. Raymond Pitcairn is conducting this practice for the present. The attendance varies from thirty to forty.
     In the way of lectures, there has been quite a list--some on Friday at the School, to which visitors are admitted, and some on Monday evenings, under the auspices of the Club, to which the pupils are invited. Among these was a talk by the Bishop on Abraham Lincoln; one on the Chateau Gaillard, by Mr. Chas. F. Browne, of Chicago; one on Criminal Law, by Mr. Raymond Pitcairn; one on Single Tax, by Wm. Parker, of New York, and one on English Manor and Parish, by Mr. Wm. Whitehead. Besides these, one Friday evening was devoted to a timely lecture on the Gothenburg trial, by Prof. C. Th. Odhner.
     In the social line, perhaps the most noteworthy event was the "Lincoln Valentine" party, which was held by the Schools at the Dining Hall.

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     In the way of sports, the regular gym work goes on as usual, Miss Ethne Price having charge of the girls, and Mr. Gilbert Smith of the boys. The basket ball team continues its unbroken series of victories, (nine straight games so far), defeating even its most formidable antagonists by a decisive score.
     We seem to be becoming quite cosmopolitan here, as witness the fact that there are a dozen ex-residents of France, (not counting little ones), a number of whom were gathered at Madame Iungerich's hospitable board recently.
     Also we have "broken into politics," as Mr. Henry Doering was recently elected a school director, and Mr. Chas. R. Pendleton, Jr., a judge of election, for this township.
     When you come to the Assembly, ask Prof. Brown to show you all the new laboratory equipment, and see his smile. He is a happy man these days.
     The air is rife with plans and projects for the coming big Assembly. All indications point to its being the finest ever held, and we hope to be better equipped to handle it than ever before. It is planned to take care of visitors before and after the meetings, if they care to keep their rooms and take their meals at the Inn, so that our friends may spend several weeks here if they wish.
     H. S.

     PHILADELPHIA, PA. Since the last news notes about the doings of the Advent church in Philadelphia appeared in LIFE, we have on record the pretty wedding party in the home of Mr. and Mrs. Roehner, on December 8, 1909, when Miss Mary Roehner and Mr. George Heaton were married.
     The Sunday School children's Christmas celebration was made a part of the regular services on Christmas Day, and the Holy Supper was celebrated the second Sunday in January this year, instead of on the last Sunday of the old year, When the whole city was snow-bound, and only a few people were able to get to church, and then only to find that no services could be held that day.
     The progressive spirit of the Advent church has recently been accentuated by the procuring of an organ of superior quality for their place of worship.

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The old instrument has been advantageously disposed of, and we invite New Church members from more remote centres to come and hear and inspect the new organ just installed.
     In his sermon on Sunday, January 30th, the pastor spoke of the mission of Emanuel Swedenborg, and among other things pointed out that the memory of this Servant of the Lord is best honored, when the Divine message, which he delivered is received, and the teachings it contains are obeyed from an affection of good and truth, and thus because they are the Lord's teachings and not those of any man.
     Swedenborg's Birthday was further celebrated at a social given by Mr. and Mrs. Pflueger in their home on February 3d, which also was the third anniversary of the wedding day of the host and hostess. This social proved to be an intellectual feast, for, besides the addresses given by the pastor on the Life of Swedenborg, there were read two well written papers, one by Mr. Knudson, on "How to Promote the Progress of the Church," and another by Mr. Simons, on "Conjugial Love, the Crown and Glory of the New Church." Mr. Fred Cooper also surprised and delighted all present with his eloquent and snappy remarks, as did also Mr. Steiger, who called attention to our own unworthiness as a cause of the slow growth of the church as a whole.
     R.

     PITTSBURGH, PA. The one notable event of the past month was the banquet in honor of Swedenborg's Birthday, held January 28th. Mr. R. B. Caldwell acted as toastmaster. The first speech of the evening was one on Swedenborg, made by Mr. George A. Macbeth. Other speakers were: Mr. S. S. Lindsay, Mr. Paul Synnestvedt, Mr. A. P. Lindsay, and Mr. Jacob Schoenberger. Mr. Schoenberger in his speech compiled a history of the New Church in Pittsburgh, which should prove of interest, and it seems in order that it be here published.
     "This is to certify that A. J. Cline, John H. Mellor, Geo. Smith, Elizabeth Young, Annie Aitkin, Mary Jane Foster, and D. W. Coats were regularly instituted a Society of the New Jerusalem Church in the United States at a meeting called for that purpose at the home of John Mellor, in the city of Pittsburgh, Saturday evening, November 6, 1841.
     "(Signed) RICHARD DE CHARMS,
          "Ord. Min. N. J. C.

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     "The constitution adopted and signed by the above consists of a preamble, stating the purpose of the Society and nine articles for its government.
     "Owing to the temporary or permanent loss of the Minute Books from 1841 to 1885, a period of forty-four years, I cannot give any certain data as to the history of the Society during that time. The indications are that the work was looked after by several missionaries and the old Pennsylvania Association until the pastorate of Rev. W. H. Benade. I have in possession, however, a little note book giving the names of contributors from April 1, 1849, and which also speaks of an Apollo Hall that was rented at that time for their place of worship.
     "In 1864 they raised a subscription to rent and furnish a hall. This hall was located corner of Sixth and Wood streets, city, and was used by the First New Jerusalem Society as a place of worship; it was a ten year lease. Afterwards a lot was purchased at Isabella and Sandusky streets, and a building erected thereon.
     "It may be of interest to state that the membership in 1850, or nine years from the formation, numbered forty-three. The growth until 1873 was very small, averaging barely two a year. From 1873 to 1883 the increase was slightly better, averaging three a year. From 1883 to 1893 the membership doubled its previous growth. This was possibly due to the disbanding of the little German Society and taking them in as members.
     "In the year 1863, the 6th day of April, the Society applied for a charter which was granted on the 6th day of July of the same year. The Society has belonged to the old Pennsylvania Association, the Church of the Advent, and the General Church of Pennsylvania.
     "October 19, 1885, a New Church school was opened with ten children, at a private house in East Liberty, teachers being Rev. Messrs. John Whitehead and Andrew Czerny, assisted by Misses Hogan, Pitcairn, and Cowley.
     "February, 1888, the Pittsburgh New Church School Building was dedicated, Bishop Benade, Rev. John Whitehead, and Rev. Andrew Czerny officiating. This building was erected next to the church in Allegheny, and the school opened with twenty-five children.
     "In 1890 the separation of the General Church of Pennsylvania and the Society from the Convention took place.

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     "January 23, 1891, it was unanimously agreed to call the church the General Church of the Advent of the Lord.
     "February, 1892, the separation took place from the Pittsburgh Society located in Allegheny. Regular worship was held in a hall in East Liberty, conducted by priests under the appointment and supervision of Bishop Benade, who were Rev. Messrs. Schreck, Price, Odhner, Czerny, Jordan, Rosenqvist, Boyesen, and Synnestvedt.
     "October 21, 1892, the corner-stone of this House of Worship was laid by Bishop Benade, the building being dedicated Sunday, January 15th, of the following year, to the two-fold uses of the instruction of children in the church, by the Academy of the New Church, and of public worship. Pastor Czerny and Minister Synnestvedt assisted Bishop Benade in the work of the Society Rev. Homer Synnestvedt preached for us about three years, and resigned in the summer of 1894. After him Rev. Jordan conducted worship until Rev. J. Stevenson was chosen pastor. After Mr. Stevenson, the Rev. A. Czerny filled the office of pastor, assisted by candidate R. W. Brown. In 1897 Mr. Czerny was called away and was succeeded by Rev. E. C. Bostock.
     "When in February, 1897, the General Church of the New Jerusalem was established, this Society accepted the New Movement with the exception of but a very small minority.
     "May 19, 1899, this Society was formed into a Society of the General Church of the New Jerusalem by an unanimous vote. Bishop Pendleton presiding over the meeting at the same time appointed the Rev. E. C. Bostock pastor. Mr. Reginald Brown was appointed assistant to Mr. Bostock, and preached for us during Mr. Bostock's illness, and after his departure to Bryn Athyn, September, 1901. Rev. Mr. Brown resigned in March, 1903.
     "April 1, 1903, our pastor, Rev. N. D. Pendleton, began his work with us, and under his wise and able leadership, almost seven years, the Society has prospered internally as well as externally in a marked degree.
     "1899, the Pittsburgh Philosophy Club was called into life by Rev. Reginald Brown, and has been continued ever since, making progress in their studies as well as in their social life.

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     "In conclusion, would like to state, judging from all appearances, this Society, after all troubles, temptation, and vastation, which it had undergone in the past, has come out of it victorious, and has been blessed probably more than we ever can conceive, for which we must be grateful.
     "This Society today is in closer harmony and in performing its uses is growing to a greater unit. I believe the time is not far distant, rather that it is here now, that this Society should be incorporated as a body politic under the civil law, to hold property, to be entitled to all its privileges and protection.
     "The greatest epoch of the Society is now realized.
     "In 1874, the 14th day of January, animated by the Divine Truth, four enthusiastic Newchurchmen, members of the Pittsburgh Society, banded together and openly and fearlessly proclaimed the Divine Authority of the Writings, advocating New Church Schools, impressing upon the minds of every New churchman to study and to live a pure life of conjugial love.
     "These noble friends have laid the foundation of the Academy, upon which principles the whole structure of the General Church of the New Jerusalem is established--on the Divine Revelation, the Word of God.
     "These four gentlemen were members of the Pittsburgh Society and the first originators of the Academy: Mr. John Pitcairn, Mr. Walter Childs, Mr. Ballou, Father Benade.
     "May the Lord ever bless this Society." B. P. O. S.

     BERLIN, ONT. On January 19th the Young People's Club of the Carmel Church gave an entertainment, the main part of which was a play, entitled "The Scientific Country School." The proceeds went to the organ fund.
     Swedenborg's Birthday was celebrated with a social; January 28th. During the evening addresses were made on The Greatness of Swedenborg. The school's celebration took place in the afternoon and evening of the 31st. At supper the pastor spoke to the children about Swedenborg, loving, as a child, to think about God.
     On the 3d of February, at 5:30 p. m., there took place the wedding of Mr. George Pagon, of Kenora, Ont., and Mise Laura Schnarr. A wedding is always a memorable occasion in a General Church society, calling forth the affections of that love so much cherished in this body. The young people had beautifully decorated the chancel.

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In the front of it there were two white fluted columns twined with smilax, supporting a white lintel, on which was the inscription, in gold letters, "Love Truly Conjugial is Eternal." Below this a white dove was suspended. On either side of the columns, connected with garlands of white bunting and smilax, were similar pedestals, on which palms and flowers rested. The effect was that of white marble with vines and plants. The impressive service of the new liturgy was used for the first time here. After the service there was a wedding breakfast at the house of Mr. and Mrs. John Schnarr, at which toasts and speeches made the evening both delightful and useful. W.

     CHICAGO, ILL. We have heard there is a force in physics called "double-back-action;" this force will have to be used in writing the Chicago notes, as so long a time has elapsed and so much has happened since the last notes appeared.
     Early in the spring of 1909 the pastor of the Sharon church was called to fill the pulpit at Glenview, vacated by the Rev. David Klein, who had removed to the South because of ill health.
     The Rev. Wm. R. Caldwell was requested by the Council of the Sharon church to still serve them until the end of June; this he did by preaching in Chicago on Sunday afternoons and leading the doctrinal class on Wednesdays.
     It was hoped that by the fall the way would be clear to secure a pastor who could devote all his time to the Sharon church, but nothing was done until the Bishop made his visit in November.
     A supper was given and a meeting held on the second Wednesday in November. At this meeting there was a free and open discussion of two subjects: Firstly, whether we could afford to have a pastor who would devote his whole times to our society, and secondly, whether we should change the place of worship. The first question was regretfully answered is the negative, as the treasurer's report showed that we were still in debt, and it seemed wiser to wait until we could start with a clean record.
     The second question caused a long and lively discussion. Our church has unpleasant surroundings, which hurt the artistic eye and refined sensibilities of nearly all our members. Dr. Harvey Farrington offered a large upper room in his beautiful home on Washington avenue for church uses if the majority wished to move. Each member was asked by the Bishop to express his or her opinion.

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The majority seemed willing to give the proposed change a trial. At a meeting of the Council held during the following week the matter was definitely decided. Beginning in December, we have held services twice a month at Dr. Farrington's home with Mr. Caldwell as pastor. The intervening weeks, on Wednesday evenings, supper and class have been held at Sharon church. The black, smoky darkness of a Chicago winter night obscured the offensive features of the surroundings and even lent a poetic charm to the place; or was it that "absence makes the heart grow fonder?" The latter must have been true, for we have returned to "our own" within the last few weeks, and are again worshiping at Sharon church.
     After trying the experiment of going to the South Side for a few months we found that we were too tired to enjoy the aristocratic flavor of its lake-bound broad avenues and palatial homes, and were glad to creep back to our humble little church 'home on Carroll avenue, "sadder but wiser."
     The classes and Sunday services have been well attended throughout the winter. E. V. W.

     GLENVIEW, ILL. On the evening of January 17th we met at the club house to hear a lecture on Dante, by Dr. J. R. S. King. The lecturer spoke of the religious fervor which in Dante was combined with an exalted love for one woman, as being a pleasing thing for Newchurchmen to contemplate. He also described the poet's wonderful influence on the Italian language, of which language he might almost be called the architect.
     We celebrated Swedenborg's Birthday with a banquet, at which Dr. King acted as toastmaster. Introducing the toast to The Church, he said, in part: "Let us eat and drink and he merry, with the merriment of men who can appreciate the incongruities of life, with the gravity becoming to men who know the brevity and the purpose of this earthly life, and with the cheerfulness and equipose of mind begotten by a deep and abiding confidence in the Providence of Almighty God. . . . And now, in accordance with our ancient custom, let us drink a toast to that great Church, without which our life would be mere, barren existence in the most uninteresting of worlds."

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     Our pastor read a paper on The Nature of Swedenborg's Illumination. In the course of other interesting addresses, Swedenborg was spoken of as prophet and revelator, as a man of many travels, and as one of the most indefatigable workers who ever lived. Mr. Hugh L. Burnham described the trial of Beyer and Rosen, pioneer defenders of the doctrines of the New Church.
     The discussion at the steinfest this month was on the Single Tax and taxes in general. We shall probably take up this interesting and heart-rending subject again in the near future.
     The doctrinal classes for young people are now held every Sunday morning before service. All the boys in our school are taking a course of physical exercises under the direction of Mr. John B. Gyllenhaal; they meet for drill every Saturday morning, at the club house. By the way, people who never saw the Glenview Club House may see drawings of that useful and historic edifice in the February number of the New York Circle.
     A regular schedule of visitors has not been kept this month, but in this connection it should be recorded that a son was born on the 26th of January to Mr. and Mrs. Louis S. Cole.
     We have just ball a valentine party, Saturday night, February 12th. It took the form of a masquerade, which, in the words of one who was there, "seemed like a beautiful dream." It would take a poet to give an adequate account of this very enjoyable occasion, and this brief mention must, therefore, suffice.     A. M.
FROM OUR CONTEMPORARIES. 1910

FROM OUR CONTEMPORARIES. 1910

UNITED STATES. The Rev. Harold S. Conant, the agent of the Philadelphia Book Association, and Mr. Worcester's assistant in the First Philadelphia Society, has accepted the pastorate of the English Society in BALTIMORE, Md., in place of the Rev. Arthur Mercer, who resigned about a year ago.
We noted recently in our pages of Church News, that the two German societies of BROOKLYN, N. Y., Under the pastoral charge, respectively, of the Rev. Wm. Diehl and Mr. F. Muhlert, had combined, with Mr. Diehl as pastor and Mr. Muhlert as assistant.

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This arrangement was entered into with the understanding that the assistant should have charge of most of the active work of the society, including the preaching. The arrangement, however, has been of short duration, for in January there was a separation in the joint society, and Mr. Muhlert is again the head of an Independent German society, a society which now includes some of the former members of the First German Society.
     At the annual meeting of the CHICAGO SOCIETY-comprising the parishes of Kenwood, Englewood, Northside and Humboldt Park,--after the regular business had been disposed of, a resolution was introduced for the adoption of the 'Declaration' passed by Convention last June on the subject of marriage and its perversion. A good deal of discussion arose over the question. An amendment was proposed, and an effort made, to lay the whole matter on the table. Finally it was voted to adopt the 'Declaration, including the pamphlet issued after Convention by the General Council on the subject."
     In taking this action the Society follows the lead of the Illinois Association, which at its meeting in St. Louis adopted the Declaration by a two-thirds vote, and against an earnest protest by the Rev. E. J. E. Schreck, now for the first time made public in the little pamphlet recently issued by the Rev. O. L. Barler, which is noticed on another page of this issue. As in the case of the St. Louis meeting, the MESSENGER gives no information as to the vote by which the Declaration was adopted by the Chicago Society, nor any intimation of the discussion which seems to have preceded this vote. But such silence as to important historical facts has become so much a part of the policy adopted by the organ of the General Convention, that it needs no more comment than the ostrich's habit of "concealing" its body, by burying its head.
     A few days prior to the meeting of the Chicago Society, the Rev. John W. Stockwell, pastor of the Kenwood parish, tendered his resignation to the, society. The resignation, which was inspired by the feeling "that both a congregation and its pastor are sometimes benefitted by a change," was not accepted. On its representation at a later meeting, final action was deferred.
     The pastorate of the LA FORTE, Ind., Society, left vacant by the removal to Berlin, Canada, of the Rev. E. D. Daniels, has been filled by the Rev. Frank A. Gustafson. Mr. Gustafson was installed by the general pastor of the Illinois Association on January 16.

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     The INDIANAPOLIS Society, of which the Rev. Herbert Small is the pastor, has arranged a monthly social gathering of young and old on the first Thursday evening of each month, at which a supper is provided, friends invited, and a talk given by the pastor on some phase of New-Church doctrine and life.
     The Rev. Howard C. Dunham, who recently accepted the pastoral charge of the Los Angeles Society, has moved from that city to take the pastorate at DENVER, COL., vacated by Mr. Gustafson.
     The Los ANGELES Society has not obtained a successor to Mr. Dunham, but, in the meantime, some of the members are attending the meetings held by the Rev. Chas. W. Mann at his residence in another part of the city.
     Still another resignation which occupies the current budget of Church news is that of the Rev. F. L. Higgins, the pastor of the PRETTY PRAIRIE (Kans.) Society. Mr. Higgins has been connected with the society for only a very short time.

     CANADA. The TORONTO Society celebrated Swedenborg's Birthday on January 29 by a public lecture on "Swedenborg and His Work for the World."

     GREAT BRITAIN. Professor A. H. Sexton was given a reception by the members of the ST. HEILIERS Society, on the occasion of his entering upon the Leadership of the Society last January. As the Society has no room adapted for the purpose, the reception was held in the school room of a neighboring Congregational Church. The Congregational and Presbyterian ministers took part in the welcome to Mr. Sexton.

     GERMANY. The Rev. J. E. Werren, of the Cambridge Theological School, conducted services for the BERLIN Society on the Saturday evening of Christmas week. "After the communion (to quote from Mr. Werren's letter to the MESSENGER) there was another solemnity, which was new to me, but nevertheless most refreshing and enjoyable. It was a 'public betrothal. The treasurer of the society, a good, honest-looking, intelligent young man, 'thought it over' with his fiancee, and they concluded a public solemnization was 'the right thing,' and so it was arranged and performed.

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The service in the German 'Liturgie' was used, and though it seemed somewhat clumsy no criticism or alteration was made, and the service was very impressive. It had a good influence upon the whole audience and seemed quite useful."
Mr. Werren's confession that the betrothal service was "new" to him is a naive one when one considers the teachings of the Writings that "The consent is to be confirmed and established by solemn betrothal" (CONJUGIAL LOVE, 301). The like confession could be truly made by most New Church ministers, for the teaching of CONJUGIAL LOVE With regard to betrothal seems to be generally regarded in the American Convention and the English Conference as being of a purely academic nature. It is rare indeed to hear of a New Church betrothal outside the limits of the General Church of the New Jerusalem. The recent ceremony at Berlin is the only one of such case that has come to our notice.

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CHANGE OF ADDRESS 1910

     Announcements.

     Notice.

     The new address of the London Society of the General Church: 169 Camberwell Grove, London, S. E., England.
GENERAL ASSEMBLY 1910

GENERAL ASSEMBLY C. TH. ODHNER 1910

     Special Notice.

     The Council of the Clergy of the General Church of the New Jerusalem will meet at Bryn Athyn, Pa., on June 10, 11, 13, and 20, 1910.
     The Seventh General Assembly will be held at Bryn Athyn on June 15-19, 1910.
     C. TH. ODHNER,
          Secretary G. C. N. J.
EVENING AND THE MORNING. THE HUMAN ESSENCE AND THE DIVINE 1910

EVENING AND THE MORNING. THE HUMAN ESSENCE AND THE DIVINE Rev. N. D. PENDLETON 1910

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NEW CHURCH LIFE
VOL. XXX          APRIL, 1910           No. 4
     The progressive movement in the last half of the Creative cycle--in its return from ultimates--is from evening to morning, from a state of confusion and darkness to order and light. It is otherwise with the descending stream of active forces,--the atmospheres. The movement of this half is from light to darkness, from order to confusion and ultimate compaction. Of the two, the one is visible, the other invisible. The phenomena of the return appeal to the senses, while those of the descent can only be divined by the perceptive rational,--the mind enlightened.
     The account of Creation given in Genesis, with the exception of the first verse, treats of the last half of the visible ascending series, wherefore it is said that "the earth was without form and void; and darkness was upon the face of the deep," and then it is recorded that out of this formless void order slowly developed; out of this primeval darkness came the light. Moreover, of each of the days of creation, with the exception of the seventh, it is said that the progression was from "evening to morning," from obscurity to clearness. The principle involved is of widest application. The ADVERSARIA notes that all flowers and shrubs emerge from the dark bosom of the earth to greet the light of the sun. In like manner every animal is first shrouded in the womb before it sees the light of day. So also is it with man. Before the child is born there is darkness within and without; the little body is shrouded, and the mind a complete blank. After birth the mind gradually opens, is developed by degrees, and if happily, according to its degrees or days of creation, coming first into the light of knowledge and at length into the light of truth.

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     As with the individual so with the race. There is a flow, an uplifting, from a state of barbarism or something analogous thereto; from a state of intellectual crudity to one of knowledge and sometimes wisdom. Nature itself presents like phases. Everywhere and on all planes, order is developed out of chaos, organic forms arise out of fluid plasms. When the blood is to be rectified and divided according to the demands of its many uses in the body, it is first cast into a common vessel and there commingled, reduced to a homogeneous state afterwards it is divided according to its parts and potentialities. When the atmosphere is to be purified, storms are engendered which violently agitate and cause it to deposit its impurities. Temptations are mental storms, which while they prevail induce a state of confusion of mental darkness, but after they are passed, order supervenes and light along with peace is given. Indeed, a new and higher order results from temptations when spiritual issues are involved.
     The principle is that when an advance is to be made, when a higher state is to be attained, the old order must first be broken up and all things as it were brought to a common level. Only thus can the ground be prepared for a new orientation. More than once during the life of an advancing man does such a breaking up occur. All that the man knows or believes is so thrown together and confused that, it is said, he scarcely knows what he believes, whether there be a God or not. However, a few of the great fundamentals of faith remain fixed, and other things are gradually brought into concordance with them. The result is a new and true order from which certain false persuasions and, it may bet evil affections have been excluded.
     This gives us firm ground for understanding the significance of the great flood which came upon the men of the Most Ancient Church, a flood which was said to cover the earth with destroying waters, whereby there was a return to a state not unlike that at the beginning when all things were formless and void and darkness rested upon the face of the deep. This return to a primal chaos was a necessary preparation for a new beginning--for the formation of a new spiritual church in place of the old which was become corrupt.

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     The Most Ancient Church itself was evolved out of a state not Unlike that of barbarism, (S. D. 3390); and when it fell there was a racial return to an analogous condition. In a word, the progression here was from a dark abyss of waters to an over whelming flood; each in its time being the groundwork, the egg, or chaos out of which man as a spiritual being was developed.
     According to the ARCANA the flood of waters was given for the destruction of the malignant Nephilim, the corrupt descendants of the Most Ancient Church, and the same waters were, as temptations, serviceable for the up building of the new spiritual man. The ADVERSARIA treats the flood as a relapse to a condition not unlike the original chaos, and its waters as a purifying baptism of the new man. And it is noted that our Lord stood in the Jordan and was baptized in remembrance of this first great flood. According to the ARCANA the ark represented the doctrinals of the New Church to be established, which were at once a refuge and a bond of constraint, whereby the new spiritual man was to be protected while his conscience was being formed. In the ADVERSARIA the ark is compared to an egg or womb in which were enclosed the initiaments of a new heaven and a new earth. This Heating egg, God commanded to be made according to the form of a womb in three compartments which are spheres one above the other, as in the human body and in the universe; filled with all kinds of foods of living things; borne about by the warm streams of the great ocean; suspended between heaven and earth. The removal of the covering of the ark represented the breaking of the vesicular egg by the living things contained within it. Thus, it is said, "the new foetus was introduced, nourished and excluded."
     There is here an essential agreement between the ARCANA and the ADVERSARIA treatment. According to both, the ark in the midst of the waters represents the mode and condition of the new birth. In the one the ark is a doctrine operating both as a refuge from overwhelming temptations, and as a bond of constraint while conscience is being formed. In the other it is as an egg containing the initiaments of a new spiritual life, which are brought to fruition by the action of the waters.

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In the ARCANA the subsidence of the waters represents a relaxation of the violence of temptation, and their "going to and fro" the consequent state of mental fluctuation between evil and falsity, in which state man is in great obscurity, in doubt from lack of clearness of perception. During this state, falsities like birds of night hit about, it is said, and this is represented by the sending forth of the raven from the ark.
     Here the ADVERSARIA preserves the contrast of light and shade, the shade preceding the light. Wherefore it states that the raven was first sent forth and afterwards the dove in remembrance of the evening and the morning of the days of its original creation. The raven is described as a "bird of shade and death, and the dove as a bird of "light and life." The raven went forth never to return. The dove returning was sent forth for a third time, and then in its flying around the orb did not return until it descended upon the head of the Messiah when He was baptized in Jordan by the Divine Grace for the sake of the cleansing of man, and his regeneration by the Holy Spirit.
     If these statements of the ADVERSARIA be viewed in the light of the Doctrines it will be seen that the dove, the bird of light and life, sent forth from the ark, and the Holy Spirit descending like a dove upon the Lord on the occasion of His baptism, have a like meaning, i. e., both stand as a "representative of purification and regeneration through Divine Truth." And it is clear why the ADVERSARIA speaks of the dove as a bird of light and life. For a bird has reference to the thoughts of the mind. Light is given with truth, and life is a result of purification by regeneration.
     Out of the formless void,--out of the primeval darkness which rested upon the face of the deep,--came the light and all the created forms of life in their order and succession. After the evening came the morning of each of the days of creation. Following the raven the dove was sent forth over the waters of the flood. The doctrine involved is that creation, and especially re-creation, is a resurrection, the lifting of a living spirit out of a body of death. The breaking of a lower form, a containant vessel, in order that the higher and more essential essence may live a superior life in a form of its own, suitable to a more exalted sphere, such is the resurrection of the spirit of man after the death of the body.

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Nature openly speaks of this in the case of those worms "which from the delight of a certain desire affect and aspire to a change of their earthly state into a kind of heavenly one, and for this purpose creep into special places and lay themselves as in the womb to be born again, and thus become chrysalises,--having undergone this metamorphosis and been clothed with beautiful wings,--they fly into the air as their heaven." (D. L. W. 354.)
     The worm can become a butterfly only by entering into a chrysalis, which has been characterized as "the tomb of the worm and the cradle of the butterfly." There it first becomes a fluid mass or plasm, out of which the soul of the worm weaves for itself a new and superior form adapted to a new and higher life. Here we have a striking illustration of a return to a chaos or egg-like state in order that a higher formation may be brought forth,--of a death in order that there may be a new life. And the involved suggestion is compelling. It is even so with the spirit of man. The higher essence does not die with the body, but still lives in a competent body of its own in its plane of a higher aura. Resurrection to immortal life, so far as the individual is concerned, is possible only with men, and yet an analogue of the process is characteristic of every created thing; even the very lowest are granted certain powers of renewal by selection and rejection.
     But nowhere is this process of which we have been treating so clearly demonstrated as in the case of the human mind: its primal darkness,--its gradual formation of planes for the reception of light and life in successively higher degrees,--its constant powers of renewal by selection and rejection,--its entering into periodic relapses, chaotic states in order to prepare for an new advance,--in a word, all those characteristic powers of the human mind which make regeneration a possibility, and enable the man to progress throughout eternity--to be forever passing from an evening to a morning, from darkness to light, from ignorance to wisdom, from relative confusion to comparative order, from the ultimates of nature and the natural ever nearer unto God, i. e., from death to life.
     This is the everlasting journey which the human mind is making, a journey impelled by a certain inseated impulse,--an impulse which at this day must be excited by admonition,--to seek without ceasing the original source of its being.

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     This is the motive and this is the law of all growth and development. It holds even in the case of the mind of our Lord when He was a man in the world, with this difference, however, that He alone of all men came to the end of the journey and found and entered into the source.
     But what shall we say of this His journey, and the mode of its accomplishment? He also was born into the darkness of ignorance, and His human mind gradually emerged into light ever higher and greater, until He came to the very Divine Light. This He was enabled to do because that light was inmostly in Him, at first as a Divine spark within the chosen ovum, as a kindling flame in the child, and a burning glory in the man; so that He became the very light of the world which enlightened every man that cometh into the world.
     The story of it is briefly told in the oft-repeated statement that He made His Human Essence one with the Divine Essence, and thereby raised Himself as to mind and body through and above the angelic heavens to the Diane of the Spiritual Sun, and made that sun forever potential within all the planes of creation. He did this by uniting His Human Essence to the Divine Essence. The Divine Essence is the Divine Love united with the Divine Wisdom. It is the Spiritual Sun. Let us inquire what the Human Essence was. A right idea of the meaning of an essence is necessary. Primarily, it is that of which a thing is essentially composed,--the characteristic units out of which any given thing is made. These units are everywhere in the thing composing it, and they are also given off from it in the form of an ambient encompassing sphere. Every object in creation, high or low, has its own individual essence; is composed of its own characteristic units, and is surrounded by a sphere peculiar to itself. Thus in the TRUE CRRISTIAN RELIGION it is Stated that "The Lord is Divine Truth Itself from Divine Good, and that this is His very Essence," that "every man wills, thinks, and so far as it is allowable, speaks and acts from his essence," that "it is the same with every subject of a lower sort in the animal kingdom,--every one is known from his essence or nature."

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In like manner "the vegetable kingdom, nay every kind of ground, clay and stone, and every mineral and metal is judged from its essence.
     But how shall we characterize, how place the essence with regard to man? It is obviously not the body as such, nor yet is it the soul; for the soul is rather the esse of man, and the essence is less universal than the esse. Besides, the soul or the human internal is not and cannot be perverted with any one. But this is not the case with the essence. The essence of a good man or spirit is one thing and that of an evil man is quite another and opposite. In fact, this varies with every one according to his characteristic nature. Note, that in the quotation from the TRUE CHRISTIAN RELIGION it is Said that every one acts from his essence; he thence produces his characteristic deeds. If that essence is good the man's instinctive action is good; if it be evil, the man instinctively does evil.
     Thus it would appear that with men the essence belongs to the middle or mind plane, and primarily to the plane of the inmost rational. The teaching is that the human begins in the inmost of the rational, that all above this is super-human and in itself Divine. If, then, the human begins in the inmost of the rational, there also we must find the primary plane of the human essence.
     Now taking as a guide the definition of the Divine Essence as being Divine Truth united with Divine Good, we may assert that the human essence, the essence of a man, is the conjunction of truth with good in the man, in the inmost of his rational mind, or the conjunction of evil and falsity, as the case may be. This is obviously that which characterizes every man. Hence arises the distinction between men as to their minds or spirits. In no two men is good and truth conjoined in the same degree or measure, or in exactly the same way. Hence no two men are alike. The essence of the one differs from the essence of the other.
     With regard to that Human Essence of our Lord, which, according to the oft-repeated testimony of the ARCANA, was United with the Divine Essence, when Glorification was accomplished, it may be said that it arose from the conjunction of good and truth in His human mind; wherefore this Human Essence was variable. It was one thing at one time and another at another.

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In the beginning, when the Babe was first born, it was little more than an infantile bodily essence and sphere thence proceeding. A sphere is an essence proceeding. Now consider the changes which followed in this essence and sphere as the Child grew, as His mind opened and developed through all the degrees until He reached man's estate and entered upon His wisdom at this period we find His Human Essence characterized as "love for the whole human race." The Human Essence was not yet fully Divine, but it was far along in its progress to that end. Good and truth were united in His human mind to a degree resulting in the universal love, and from that love, the essence thus formed emanated as a sphere which actually embraced the race in both worlds. His love became an embracing sphere.
Think of this human essence and this sphere as being thus produced from the union of good and truth in His Human mind,--the essence as attaining an ever greater perfection, and the sphere as achieving an ever wider reach. Think of it at the first as an infantile bodily essence with but a feeble extension of sphere. Then conceive the essence as being raised to higher powers daily, as His mind was opened and developed, as good was ever more intimately conjoined with truth in His mind, and of the sphere as attaining ever wider extension, until it embraced the whole race. Such an idea are we to have of His Human Essence in its progressive development from evening to morning,--from ultimate and complete darkness to the Divine Light.
Now this Human Essence was capable of such elevation, and this sphere of such expansion, only because of the presence in it of the primordial Divine Essence of God Man,--the Spiritual Sun. And when therefore the last resolution occurred with the death on the cross and its immediate consequences, the two essences, the Divine and the Human, became one. All that was merely human was eliminated. And yet the two becoming one represented no loss to the Human; but in consequence there stood forth as something new, a second Divine Essence, a Divine Human Essence, not separated from but containing the first. To think of a separate or divided essence is the beginning of all heresies. A new and as it were second or more ultimate Divine Essence was thus born,--actually born--whereby all the planes of creation were filled with a new and more ultimate Divine Presence and Sphere.

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     All this was accomplished by the apparent development of a human mind, an evolution out of a first infantile bodily essence, which pertained to a little babe born into the world of a Jewish mother.
     We know that even the Body of our Lord was made Divine by Glorification, and this part for part, plane for plane, member for member, but the same was primarily true of the Human Essence. The Body was glorified from and by the Essence made Divine; it came forth from it, and therefore we are to think of the Body from the Essence, and not of the Essence from the Body according to the well known instruction given in the APOCALYPSE REVEALED n. 811. Therefore, my disciples, think of God from Essence, and from this of His Person, and not from Person and from this of His Essence; for to think from Person about Essence is to think materially even about Essence; whereas to think from Essence about Person is to think spiritually even about Person." It is the same if we say that we must think of God from the idea of Divine Love united with Divine Wisdom, and from this of the more ultimate Divine Body, and not conversely; even as we should think of man from his essence, i. e., his characteristic love and wisdom, and not from the idea of his bodily personality.
     If we have with some clearness grasped the idea of the Human Essence, what it was, how it developed, and in the final resolution became Divine and one with the primordial Divine Essence of God Man; and if we hold to the thought that this Human Essence on becoming Divine was not lost in the primal Essence, but stood forth above and in creation as a new Divine and second essence in which is the First; and furthermore if we see this Second Essence given forth as a Divine Sphere from the very Glorified Body, enclosing and infilling all creation, there then falls into the mind the idea of a trine of Essences. A first, a second and a proceeding sphere. Of this the Writings speak when it is said that the Divine is not divided into three equal essences, but into three successive essences, each having its own distinctive characteristic as may be seen from that remarkable number in the SPIRITUAL DIARY, "I perceived that the Divine Itself, which is the First Essence, is man in endeavor, or in course of becoming, whence it was as it were man, thus man reflexively, and that the second essence is man born, and essentially from the first (essence).

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And the third essence in successive order is man proceeding, which is the whole heaven, and if it is named it may be called the Holy Spirit." (S. D. 4847.)
     Man in conatus, man born, and man proceeding are then the three Divine characteristics of the three successive essences of God man. But the important thing to see at this time is that the second essence is man born; that it is that essence actually born or made by the union of Divine Truth with Divine Good in the mind of our Lard Jesus Christ. It is therefore the characteristic Divine Human Essence. It is the Love and Wisdom of Him who was born into the world; who lived, loved, and was wise as a man in the world, and whose love and wisdom on becoming Divine so qualified all things of His mind and body as to make them Divine also.
     The Human Essence became Divine progressively. It was continually in a state of transition from evening to morning,--from a simple infantile bodily essence to a Divine Human Essence--and this step by step. And when the final stage was reached, it became Divine altogether and absolutely; and this by a full descent and complete infilling of the primal essence into it, whereby it was lifted to entire unity therewith. This was represented by the descent of the angel of the Lord into the tomb where the body of our Lord was laid.
     "And, behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow, and for fear of him the keepers did shake, and became as dead. And the angel answered and said unto the woman, Fear not ye, for I know that ye seek Jesus which was crucified. He is not here, for He is risen as He said. Come and see the place where the Lord lay." (Matt. xxviii. 2-6.)
     The great earthquake signifies an "entire change of state,"--the final resolution when the last of the merely human remnants were cast off.

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The angel on descending rolled away the stone and sat upon it. It is said that the expression "to sit" here signifies essence and "permanence." The stone is the Divine Truth in ultimates, the Word in the letter, the Human of the Lord. Upon this stone the angel sat, and still is sitting, even forever. The primordial Divine Essence of God Man descended into and infilled the Human Essence of the Lord born into the world as man, and thereby took to itself a more ultimate embodiment, as of a second essence whereby there was established a permanent and effective touch of the Divine with all, even the very lasts of creation. And this is the significance of the angel sitting upon the stone which was rolled from the door of the sepulcher.
A more ultimate Divine Essence formed within and given off from the mind of our Lord, formed by the union of Divine Truth with Divine Good, the Divine Truth of and from the Word stored in His mind as receiving vessels and there infilled with the Divine Good descending. Such was the mode of the union and such the result. But this essence, formed in the inmost of His rational mind, was not merely rational, nor solely mental; for in Him the natural and even the sensual and bodily degrees were glorified. And of these also the essence partook--especially in its proceeding as the Holy Spirit--even as the sphere of the mind of a man is clothed by bodily particles. In this way, or by this means, the Human Rational Essence reaches and livingly touches all the planes of creation. Amen.

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SELF-EXAMINATION 1910

SELF-EXAMINATION J. B. S. KING 1910

     Self-examination is nearly a lost art in the world; in the Old Church it exists only as an empty form in the exhortation addressed to the people before partaking of the Holy Supper. This exhortation reads as follows:

     The ways and means to be worthy partakers of the Holy Supper are first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word or deed, there to bewail your sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offenses to be such as are not only against God, but also against your neighbors, then ye shall reconcile yourselves to them; being ready to make restitution and satisfaction according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others who have offended you, as ye would have forgiveness of your offences at God's hand. * * * Therefore, if any of you be a blasphemer of God, a hinderer or a slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent ye of your sins, or else come not to that Holy Table.

     This saying has been very little attended to in the Old Church, but in the New Church self-examination remains as one of the prime essentials of regeneration. Its necessity, the methods of performing it, and the results of neglecting it, are all dwelt upon in the Writings with great fulness.
     There are many illustrations of examination in the physiology of the body; the tongue closely examines the food that comes to its portals; it applies its flexible, sensitive and highly organized tissues to the food, adapting itself exactly to the irregularities of the morsel. Its expansion of nervous fibers is especially organized for the recognition of the sapid dualities of substances; it immediately detects sweetness, bitterness, acidity, astringency and flavors in general, something that no other organ in the body can do.
     If the article is of a disgusting and repugnant quality, it is forcibly ejected--spewed out of the mouth.

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If particles be too large or too hard for the tongue to properly examine, they are dexterously turned over to the teeth, to be crushed, ground and comminuted, and thus compelled to reveal the true nature of their interiors. The teeth, while almost devoid of the sense of touch, are still acutely alive to hard grains that come between them; they are exquisitely perceptive, for instance, to the smallest particles of grit or sand in the food.
     This is an exact correspondence of the examination of novitiate spirits entering the Gorand Man of the Heavens. Just so do the angels of the lips and tongue receive and softly apply themselves to the newborn spirit, and examine, perceive and detect his quality. If any prove resistant, as with those who have lived an hypocritical life, or those whose exteriors do not agree with their interiors, they are quickly turned over to the angels of the teeth,--hard, stern spirits, rigid cross-examiners, who crack open the hardened and hypocritical exterior and reveal the true character.
     The kidneys are also examiners, although of a very different kind--a kind that more rigidly and searchingly separates the bad from the good, and whose work more nearly corresponds to self-examination. The thick, stream of mixed, heterogeneous blood, entering the renal artery from the aorta, is subjected to a series of short, sharp turns at right and at acute angles, which separates the lively red blood from the stale, flat, dull and unprofitable serum, thus improving the quality of all the fluids of the body.
     In the lungs we have another illustration of purification by a searching examination; from the center of the heart to the ultimate vessels of the lungs by way of the Pulmonary Artery is not more than ten inches, and yet in that short distance the vessel divides and subdivides, and keeps on subdividing, until it ends in capillary tubes about one thirty-two hundredths of an inch in diameter, slightly smaller even than the average diameter of a blood corpuscle. Thus the countless multitudes of corpuscles hurrying along in the thick stream of the Pulmonary Artery are separated and screened and inspected with such particularity that they must pass along in single file through narrow ways that are scarcely wide enough to admit them without constriction; along they march like Indians one by one under the inspection of the lungs.

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     A single drop of blood contains many times more corpuscles than the largest city on this earth contains inhabitants; there are some twenty pounds of blood, each containing about seven thousand drops or about 150,000 drops in all in an adult man; both arithmetic and imagination fail to grasp this vast multitude, and yet not a single corpuscle is ever missed or lost or neglected, or can in any way escape that most minute inspection.
     All these are ultimate forms and variations of that searching examination to which the desires, affections, longings and intentions of the will should be subjected by the understanding in the light of truths from the Word. Just as we draw air from everywhere, laden with myriads of refined exhalations, into our lungs and thus enable them to purify the blood, so should we take truths from the Word--that great storehouse of Divine Truth--into our understanding and by their means purify our life.
     We can do this only as of ourselves; the Lord really does the work. It seems to me that we have a picture here that enables us better to understand what "as of ourselves" means. We do not purify our blood at all; we simply open our lungs and dispose them to receive that influx of air that is pressing for entrance all around us. The air does the purifying! we simply open our lungs to admit its influx. Just so we cannot purify ourselves from sins. The Lord does the purification; we only co-operate by admitting the divine influx.
     "I, the Lord, search the heart, I try the reins, even to give every man according to his ways and according to the fruit of his doings."
     It is a law of Divine Providence that a man should as of himself remove evils as sins from the external man. But a man cannot remove any sin unless he first sees it and knows that he has it; therefore, the knowledge of sin and the discovery of some particular sin in a man's self, is the beginning of repentance. This process can be effected only by self-examination.
     It is not an easy art. Shakespeare says that "Love lends a precious seeing to the eye," but by itself alone love is blind, and self love is especially blind to its own faults. The reason is plain the objects of love are its goods, and they are delightful to it without regard to their good or evil quality. What is agreeable to us, what we like to do, we do not examine into carefully.

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The difficulty of determining whether the object of our affection is good or evil is in direct proportion to the intensity of our desire for it. "The heart is deceitful above all things and desperately wicked. Who can know it?"
     One of the obstacles that attend self-examination arises from the difficulty of analyzing our motives; every action of our daily life arises from several mixed motives, with none of which, except one or two, we are acquainted. It is only by self-examination that the secret springs that flow into a given act are revealed. Every emotion and sentiment of our mind is based upon associations, similitudes, recollections and analogies innumerable. Probably all will admit that the most beautiful object in the world is a chaste and beautiful woman, but, as Macaulay says, the delight and fascination which she exercises, are due less to beauty of form and grace of feature than to a thousand associations which connect those qualities with the first awakened affections of our life with the source of our existence, with the nourishment of our infancy, with the passions of our youth, with the hopes of our age, with elegance, with vivacity, with tenderness, with the strongest of natural instincts, with the dearest of social ties.
     It is only by self-examination that the secret springs that flow into a given action are revealed. Suppose, for instance, that a man offers to plough the field of his sick neighbor; no doubt he feels his bosom expand with satisfaction at his own benevolence as he makes the offer. If now the motives of this action were looked into and analyzed, unbiased by self-love, it would reveal, in all probability, sources and springs less worthy of the benevolent man's approbation. Perhaps the angels of the teeth would find:
     First: That the bay window of the benevolent man's house looks over the sick man's field and it is disagreeable to have your best view spoiled by woods and the debris of the last year's crop, right in the foreground. Two-eighths of the disinterested kindness might well be thus accounted for.
     Second: The kind man has been informed by his doctor that he needs exercise in the open air, and, moreover, he has a horse in his stable suffering from the same cause. Desire for exercise for himself and horse accounts for perhaps another eighth.

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     Third: Unconfessed to himself, even in his most secret thoughts, he loves to have the thanks and approbation of his sick neighbor and of the other neighbors who are sure to hear of his kindness. Love of approbation and praise then accounts for at least four-eighths of his kindness, leaving one scanty eighth of real neighborly love to animate his good deed, scarcely enough to plough two furrows.
     Thus it is with every act of our lives; we are actuated by complex motives that lie too deep for casual recognition; only self-examination as understood in the New Church will bring them to light. Fear, hope, reluctance, dislike, love, pride, vanity, envy, may all enter into the motives that impel us to a single, apparently simple act; like the rills and rivulets that run together to make a river, they flow into and make up the complex feeling that animates us in the doing of a thing, and unless we are practiced in the art of self-examination we will be conscious only of the creditable part of our motives.
     Self-love is blind to its own faults, indulgent to them, has an innate fertility and ingenuity in excuses, and fine diplomatic skill in evading the main issue.
     It often happens that a man goes along in his daily life in a state of deep insincerity with himself, excusing his favorite sins or doing them a hundred times without recognizing them. He may go on in this way for years, when in the course of Providence there will occur some extraordinary event--some crisis--some sudden danger or misfortune that reveals as by a flash of lightning the true state of his heart--yea of his heart of hearts; breaks open the whited sepulcher and exposes the dead men's bones, lying within, to his horrified gaze.
     While what I will now mention is a minor fault, yet it will serve to illustrate the deceit that we practice upon ourselves. Many people are in the habit of edifying their friends and relations by expressing their entire willingness to die, felicitating themselves upon their pious resignation to the will of Providence. This is all very well so long as death is far off; it is then a perfectly safe venture. But suppose Providence takes them at their word and precipitates some imminent danger upon them; how now, my friend? Are you really as willing to die as you thought?

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A lurch of the ship throws overboard the one who has often boasted his willingness to die; into the cold water he sinks, and rises to see nothing but the limitless heaven above, nothing but the vast undulating plain all around, nothing in view but the fast receding ship, nothing under foot but the unsustaining water. Death is inevitable; only a few minutes left of life. Here is a test; have all his assertions of the past years been insincere? simply instances of self-deception? Does he make good his boastings and sink down unreluctantly in the soft waters to a dignified exit, or does he go mad with terror and sink down in the hateful water with distorted features and mind unconscious of the impending fate?
     There is food for thought in a crisis like this.
     After examination comes reformation, which must be done in the light of the Holy Word and according to it,--not according to our notions and ideals, nor according to the ideals of the world, nor of society, nor of sects, nor of councils. The ideals of the world are fleeting and changeable; they vary from age to age. The propaganda of the Church in one century have been the heresies of the next, and men have suffered martyrdom for doing what would have been an act of the true faith in the previous decade. Everything in this world has changed; civilization has emerged from barbarism, has been lost and found again; kingdoms, principalities and dynasties have risen and fallen; manners, usages and customs have been overturned and national languages become dead; the only unchangeable thing in this world is the immutable Word of God:
     "I am Jehovah, I change not."
     This is the test, the touchstone, the guide of conduct and the rule of life. By this we are to reform ourselves and by this measure must we be measured.
     "Who can understand his errors? Cleanse Thou me from secret faults."
     "O Lord, Thou hast searched me and know me. Thou knowest my down-sitting and mine uprising; Thou understandest my thoughts afar off. * * * Search me O God, and know my heart: try me and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."

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HIGHER CRITICISM IN THE LIGHT OF THE NEW CHURCH 1910

HIGHER CRITICISM IN THE LIGHT OF THE NEW CHURCH VALENTINE KARL 1910

     Under the influence of higher criticism, Old Church theology is making rapid changes in its view of the Bible. There are indeed some Old Church optimists who claim that this change of view has been in every way to the advantage of religion and the Bible. Yet experience teaches that this change of view is strongly marked by a lessening influence of the Bible even among the common people, and by an increasing decline of Old Church theology and religion. The inevitable result of higher criticism is that man's changing and erring thoughts about God and revelation take the place of God's divine revelation to man, and that the Holy Scriptures have become humbled to the station of fragmentary remains of a literature to which every divine quality and origin is denied.
     As a matter of fact, this change of view, caused by higher criticism, has profoundly affected Old Church Christianity,--has affected it to such a degree as to reveal to us in a most convincing way the truth of our Doctrine concerning the Consummation of the Old Christian Church.
     Higher criticism has, indeed, in an historical and scientific manner, challenged the formal authority of the Sacred Scriptures, and has dealt a fatal blow at the Old Church theology, undermining the very foundation upon which it rests.
     Of course, Old Church theologians make an effort to defend the truth and the integrity of the Bible, and we may indeed recognize that they are successful in some respect by proving many errors and wrong conclusions on the part of higher criticism; but they are by no means able to meet all objections, and are compelled to admit that there are in the Word many contradictions, errors and incredible statements which they are unable to explain.
     There are many schools of higher criticism, using different modes of investigation, arriving at different conclusions and forming different theories. Some of these theories and conclusions are revolutionary, attacking the very roots of the current conception of the Bible as the Word of God.

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The language they use shows an abundance of proud self-confidence, of which the following extract may serve as an example: "We have produced evidence enough that certain passages of the Old Testament are the echo of Babylonian writings, from which it is evident that the traditional notion of the inspiration of the Bible can no longer hold water. For centuries it has been believed and maintained among Jews and Christians that the Old Testament was dictated to the sacred writers by God Himself, and that they were but passive instruments or agents in the hands of the Spirit of the Most High. This conception is now proved to be quite erroneous, and with it disappears also the dogma of the infallibility of the Bible. No! the Old Testament is not a supernatural book; it is a human document, full of precious truths, but from which error is not excluded."
Thus in higher criticism we have the recognition of the natural agency of men in composing the Bible and the admission of failings in these men. According to its theories, there is scarcely a passage in the Old or New Testament worthy of being believed as true or intact. The theory concerning the five books of Moses runs as follows: At some time during the Hebrew monarchy there were in existence two documents of holy scriptures, each of these documents being the work of two separate schools of prophetic writers. A redactor combined these two documents into a single work. In doing so, he selected portions now of one document and now of another, rejecting whatever was unnecessary for his purpose, and sometimes writing or rewriting a section himself. Latter on, the book of Deuteronomy was produced by another prophetical school. This was combined with the former two documents, modified in sundry respects by the Deuteronomic redactor, and these three documents constitute the original contributions to the Pentateuch. But, beside these three documents, there was in existence another so-called "priestly" document including the remains of an earlier code, called the "Law of Holiness." A redactor writing in the spirit of the priestly school combined the contents of this document with the former three documents, thus forming the present Pentateuch, giving some incidental touches to the earlier documents.

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Each of these documents, being the work of a distinct school, is composite and should be separated into different strata.
     In company with this theory goes the hypothesis that before the composition of the Pentateuch a prophetic writer, being a worshiper of Elohim, wrote parts of the Pentateuch, using throughout the divine name of Elohim only. At a later time another writer, being a worshiper of Jehovah, composed another narrative of the Pentateuch parallel with that already existing, and using throughout the divine name Jehovah only. These two sources of narratives of the Pentateuch were in the course of time alternately combined. By dividing the Pentateuch on the test of the names Jehovah and Elohim, higher criticism distinguishes between an "Elohistic narrative" and a "Jehovistic narrative," and the scholars of higher criticism claim that in these two narratives, so combined, there are discrepancies, contradictions and variances.
     Theories and hypotheses like these appear simply ridiculous when compared with the Doctrines of the New Church. Here we read in the ARCANA COELESTIA, n. 2001: "The Lord is sometimes called 'Jehovah' sometimes 'Jehovah God,' also 'the Lord Jehovah,' and sometimes 'God,' (Elohim), and this always from a secret cause in the internal sense. When it is treating of love or of good and of the celestial Church, 'Jehovah' is mentioned; but when of faith or truth and of the spiritual Church, 'God.' (Elohim), is mentioned; and this constantly; because the Esse itself of the Lord is of Love; and the derivative Esse, of Faith."
     Much dispute arose among the learned theologians, (but the scholars of higher criticism triumphed), when Professor Delitsch, of the University of Berlin, published his "Babel and Bible" lectures. He there claimed that almost all parts of the Ten Commandments were known to the Babylonians, and had been written on stone long before the promulgation of the Decalogue on Mount Sinai. Consequently the conclusion was formed that the Jewish writers were inspired rather by Babylonian laws and traditions than by Divine Revelation.
     In respect to this theory we read in the TRUE CHRISTIAN RELIGION, n. 444: "He who thinks from the external man only cannot but wonder that the seven precepts of the second table were promulgated by Jehovah on Mount Sinai with so great a miracle, when yet the same precepts, in all the kingdoms of the earth, consequently also in Egypt, whence the children of Israel had lately come, were the precepts of the law of civil justice, for no kingdom continues to exist without them.

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But they were promulgated by Jehovah and were, moreover, written on tables of stone by the finger of the Lord in order that they might be not only the precepts of civil society and thus of natural moral life, but also the precepts of the heavenly society and thus of spiritual moral life; so that to do contrary to them was not merely to act against men, but against God also."
     That the theories of higher criticism are irreconcilable with the Doctrines of the New Church, is evident from the teaching of the Writings that "As to the historicals, they are all historically true, except the things in the first seven chapters of Genesis, which are made up historicals." (A. C. 2607.)
     As a matter of fact, if the historical narrations of the Bible are found untrustworthy, the foundation for a rational faith is shaken. This was one of the reasons why the Lord chose the Jewish nation as a means for the ultimation of His work upon the earth. Thus the Jews were made subjects of the Lord's Divine Providence, and were led by Him to act out a history which might serve as the literal sense of the Word, upon which the higher senses rest.
     Were we to admit the question, In what way, and to what extent the Bible is the work of Divine Inspiration, it would be wrong to entrust the decision of such an important question merely to the unaided human understanding. In the ARCANA COELESTIA, n. 1542, it is said: "The Word is divine for the Word of the Lord has descended from Him through Heaven, and therefore not the least part of the Word has been written that does not involve heavenly arcana."
     When considering the history of the composition and tradition of the Sacred Scriptures from a merely superficial point of view, there is indeed the appearance that no divine power had any dealing with it. Their handing down and preservation through all the ages seems so natural, so human, that it is indeed very easy for a merely natural man to overlook the divine agency behind and in them.

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     Man cannot be led to true faith by scientific arguments. He must go to the Lord, in the will to be instructed by Him through the Word. Yet all enlightenment through the Word is excluded when man endeavors to enter into the arcana of faith by a merely critical method. Yea, it is a matter of fact that even the least use of a critical method applied to the Bible has some destructive effect on man's judgment of the Bible as a book of Divine Revelation. The Bible regarded as the Word of the Lord admits of no criticism, no doubts, no denying, even of the least particulars contained in it. Errancy and inspiration cannot both be predicated of the Bible, either it is divine and infallible, or it is human and thus subject to human fallacy and error.
     If men are so misled as to believe that the Bible was composed merely by rhetorical arts and human wisdom, then faith is based on the art of words and on human wisdom only, and not upon the Divine Truth of the Lord. But he who reads the Word with an affection of truth, will feel the inmost of his soul touched by a perception of its holiness. And from this inmost perception he will acknowledge that the words he reads are not merely human utterances but the Words of the Lord, written indeed in a style that is Divine and full of correspondences and significatives. Yet it is not given to every one to see the holiness of the Word, for, as the Writings say, so long as a man remains natural, he cannot see and perceive spiritual and heavenly things.
     In the SPIRITUAL DIARY, n. 5606, there is given a classification of men as to their internal state and hence their view of the Word: "There are four classes of men in the other life, just as on earth. The first attend to the uses in the Word; they also indeed see the other things, but do not pay attention to them; the latter things serve only as a plane. Thus the Word is read by the celestial. The second are those who take the doctrinals of the Word therefrom; thus the spiritual read it and understand it. The third are those who are delighted only with its holy external, without intelligence; these are they who are in the ultimate heaven. And the fourth are those who attend only to the literal sense, and they who attend only to the words, as, for example, the critics and those who write various things about if. The former of these are in the threshold of heaven and the latter in the very extremes of it."

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     The theories and conclusions of the higher critics will ultimately be in every way to the advantage of the New Church and its Doctrines. Whatever the scholars of higher criticism may discover by the microscopic scrutiny of each single passage of the Bible, it must prove at last the errors of their conclusions and the vanity of their labor.
     The Bible is now revealed anew as a Divinely inspired book, written indeed by men exposed to human errors, but wonderfully preserved in its integrity through all the ages, under the auspices of the Divine Providence, and it is now given by the Lord to His New Church as a revelation complete and intact, Divine in every single particular, without error or fault. Thus we read in the ARCANA COELESTIA, n. 9349: "There is not an iota or point of a letter or a little horn in the letter of the Word that does not contain in itself the holy divine, according to the Lord's words in Matth. 5:18: And, therefore, Under the Divine Providence of the Lord it has come to pass, that the Word, especially the Word of the Old Testament, has been preserved as to every jot and point from the time it was written." It is a fact stated in the Writings, that the Jews have been preserved till the present day, on account of the Word of the Lord, which from the beginning they possessed in its original language. Thus we read in the LAST JUDGMENT, n. 41: "Hence it is that, by the Lord's Divine Providence, these books [of the Word of the Old Testament] from the time when they were first written, have been preserved entire down to the very jot, by the care of a member of men who have numbered every least particular therein. This was provided by the Lord on account of the sanctity which is interiorly in every jot, letter, word and thing." And elsewhere we read: "The same is the case with the prophetical books of the Old Testament; lest anything should be removed thence, by the Lord's Divine Providence each particular therein down to the very letters, was numbered; this was done by the Masorites." (S. S. 13)
     The Masorites, (named from a Hebrew word meaning tradition), constituted a Hebrew school for the purpose of preserving the Old Testament in its integrity. They lived between the fifth and tenth centuries. They took steps to secure the accurate transmission of what they regarded as the best text known to them, and were, according to the Writings, guided by the Lord's Divine Providence in their undertaking.

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How anxious the Jews were in regard to the preservation of the Word in its integrity is shown in the Rabinical precept, given to those whose office was the rewriting or publishing of the Word in its original language: "Be admonished in regard to your work, it is the work of Heaven; that if you by chance put in a letter too little or too much, you do as much mischief as if you were to desolate the whole world."
     Even in the New Church there have been learned men who have found it necessary to apply critical methods to the Bible, but in an affirmative way. Through their inquiry the fact has been proved that there is no copy of the Bible in existence without more or less faults and errors; that the hundreds of MSS. of the Old Testament vary in some instances from each other. From this fact the conclusion was drawn that the real text, especially of the Old Testament, does not lie in any single manuscript or edition, but is dispersed in them all, yet capable of being restored. Further, that where Swedenborg speaks of the preservation of the Word in its integrity, he does not intend to assert the absolute purity of any individual copy. For he himself put aside in some instances even the Masoritic reading as wrong, and, enlightened by an internal perception, he replaced another reading fit for the internal sense.
     These various readings, however, are of little importance, and they do by no means interfere with the internal sense. Moreover there is no doubt that the text used by Swedenborg, known as the Textus Receptus, contains the sacred original in the greatest degree of purity.
     From the foregoing comparison of the theories of higher criticism with the statements of the Writings, we may draw the following conclusions:
     That the preservation of the Word in its integrity is the work of the Lord's Divine Providence; that since the New Church of the Lord has been established, it is the duty of this New Church to preserve the Word in its original language and in its integrity forever; and finally, that in spite of the attacks of higher criticism the Bible is to the New Church still what it was and will he forever, namely, the Divine Word of the Lord, the Divine Revelation of God to man, and the ultimate means of communication of man with the Lord.

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GOTHENBURG TRIAL 1910

GOTHENBURG TRIAL C. TH. ODHNER 1910

     AN ANALYSIS OF DOCUMENTS.

     1759.

     1750. July 19. Swedenborg, on his return from a journey to England, visits friends in Gothenburg. During a dinner party he has a vision of a great fire in Stockholm. The vision is afterwards confirmed, and the incident attracts great attention throughout the world. (Doc. II:613-632.)

     1765.

     1765. June or July. On his way to Holland, Swedenborg stops in Gothenburg for a few days. At a dinner party he meets Dr. Gabriel A. Beyer and Dr. Johan Rosen, who are greatly impressed with his clear good sense. Beyer invites Swedenborg to dinner the next day, in company with Rosen, to discuss the Doctrines of the New Church. They are astonished at his doctrine, and listen without interruption. Finally Dr. Beyer asks him to meet them the next day at the house of Councillor Wenngren, and to bring with him a paper containing an outline of what he had said. Swedenborg comes, as appointed, and delivers the paper. Trembling, and with tears in his eyes, he says to Dr. Beyer: "Sir! From this day the Lord has introduced you into the society of angels, and you are now surrounded by them." The next day he embarked for Holland. (N. JER. MAG., 1790: Doc. II:699, 707, 724; N. C. LIFE, 1884, 45.)
     1765. Oct. 1. Arrived in Holland, Swedenborg sends his first letter to Dr. Beyer, together with the first printed sheets of the APOCALYPSE REVEALED. (DOC. II:236.)

     1766.

     1766. March, 18. Beyer writes to Swedenborg, announcing his reception of the Heavenly Doctrine: "I refrain from describing to you the joy I have often experienced, and how the glorious truths are beginning to shine before me; also how, in accordance with my wishes, I should not rest until I had read all the Writings over and over again, were I not prevented by my daily occupations and engagements." (Doc. 11:237.)

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     He now procures all the Writings of Swedenborg and begins to compile his great INDEX INITIALIS to these Writings. Dr. Rosen, at the same time, receives the Heavenly Doctrines, though more slowly than Dr. Beyer.
     1766. April 8. Swedenborg sends his 2d letter to Dr. Beyer, with several copies of the APOCALYPSE REVEALED--One for Dr. Beyer, one for Dr. Rosen, one for Bishop Lamberg, and one for Dean Ekebom. (Doc. II:239.)
     1766. April 15. Swedenborg's 3d letter to Beyer; treats chiefly of theological subjects. (Doc. II:240.)
     1766. June 22. Dr. Rosen reads to the Consistory of the Diocese of Gothenburg the plan for a volume of HOUSEHOLD SERMONS,* to be compiled by himself and Dr. Beyer, with the co-operation of Dr. Roempke and Dr. Gothenius. The plan is approved by the whole Consistory. (Berg's GOTEBORGS STIFT. [= B], Vol. I., p. 63; N. C. LIFE, 1895:182.) A MS. copy of a circular advertising the book, is preserved in the Academy Archives. Dr. Rosen soon abandons the undertaking, which is taken up and completed by Beyer and Gothenius.
     * Wrongly translated "SERMON ESSAYS" in Tafel's DOCUMENTS.
     1766. Aug. 22. Swedenborg's 4th letter to Beyer; sends complete sets of ARCANA COELESTIA to Beyer and Bishop Lamberg. (Doc. II:244.)
     1766. Sept. 25. Swedenborg's 5th letter to Beyer; subscribes to the proposed volume of Sermons, and suggests caution on account of the state of the Clergy, and also because the New Heaven is not yet fully established. (Doc. II:250).
     Soon after this, the volume of Sermons is published, with the full imprimatur of the whole Consistory, and by its expressed and signed authority. (B. I:64.)

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     1767.

     1767. February. Swedenborg's 6th letter to Beyer. Describes the gradual ordination of the New Heaven, and the descent thence of the New Church. "The universities in Christendom are now first being instructed, whence will come new ministers; for the New Heaven has no influence over the old clergy." Expresses pleasure at the SERMONS. (DOC. II:260.)

     1768.

     1768. April. Dr. Rosen, as editor of a theological magazine, the PRESTETIDNINGAR, (Clerical News), republishes, with critical notes, the review of the APOCALYPSE REVEALED, by Dr. Ernesti, of Leipzig, in his NEUE THEOLOGISCHE BIBLIETHEK. (DOC. II:1001; SUNDELIN, P. 63).
     1768. April. Dr. Roempke, with the special approval of Bishop Lamberg, publishes a dissertation, entitled DE REPROBATIONE, which had been read at a meeting of the Clergy. The paper is said to advocate the New Church doctrine of Justification and Mediation. (SUNDELIN, 64; B. I:64.)
     A private New Church Society, (the first in the world), is said to have been formed at this time in Gothenburg. It was known as the "Philanthropic Society," having among its members Swedenborg himself, Dr. Beyer, Dr. Rosen, Nicholas Sahlgren, Councillor Wenngren, Johan Halldin, and others. SUNDELIN. 64; B. I:65.)
     1768. Sept. 22. Dean Peter Aurelius, a country priest and brother of the future chief-persecutor, Anders Johan Aurell, at a meeting of the Clergy brings up Rosen's review of A. R., as not seeming to be in harmony with the orthodox confessions, and demands that the Gothenburg Consistory take most vigorous measures for the suppression of such doctrines. He is especially offended at Swedenborg's explanations concerning the Dragon, and wishes that the importation of Swedenborg's works be forbidden. The request is referred to the Consistory. (B. I:65, 66; S., 66; Doc. II:234). The Consistory pays small attention to the request. (B.I:67.)
     1768. Oct. 1. Swedenborg's 7th letter to Beyer.

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Sends a copy of CONJUGIAL LOVE, together with greetings to Lamberg, Ekebom, and Rosen. (Doc. II:267.) He evidently regards the Bishop and the Dean as his special friends.
     1768. Oct. 12. The Consistory receives a memorial from a country parson, the Rev. Anders B. Kollinius, stating that Swedenborg's principles are said to be favored by some prominent persons. He, therefore, wishes the Consistory to report "whether there be any real harm in Swedenborg's writings." If these writings be found to controvert or ridicule the evangelical doctrine, it would be a real crime for teaching-ministers to seek to convert others to Swedenborg's principles. The Clergy could find no more competent judges in this case than the Bishop and the members of the Consistory, "to whom the Writings of Swedenborg are not unknown." (B. 1:67, 65; S., 67; Doc. II:284.) From the tone of the memorial it is evident that not only Beyer and Rosen, but also the Bishop and other members of the Consistory, are at this time suspected of Swedenborgian leanings. Berg suggests that Kollinius, in his sly insinuations, was actuated by a desire for revenge, because, two years before, he had been reprimanded for contemptuous conduct towards the Consistory. (B. I:68.) The memorial is referred to Dr. Beyer with the request that he, as the one best acquainted with Swedenborg's writings, draw up a reply as soon as convenient. (Ibid.)

     1769.

     1769. March 1. The Minutes of the Consistory, as originally published (in part) by Aurell,--and, one hundred and twenty-two years afterwards, by Berg, in their completeness,--here begin.
     Dr. Beyer, at a meeting of the Consistory on March 1st, reads a statement, drawn up by him on February 15th; in answer to the inquiry of Kollinius. Refusing to take notice of mere rumors and gossip, he vigorously defends Swedenborg as a God-fearing, virtuous, peaceful and well-reputed citizen, famous as a giant of learning and cherishing an unbounded veneration for the Divine Word. The thoughts of such a man should not be condemned rashly or without the most thorough examination by such of the clergy as have been able to procure and read the voluminous and expensive theological works of Swedenborg.

225

If, after such examination, it could be shown which of his principles controvert the evangelical doctrine, and how, and why they do so, the author [N. B.] should be prosecuted and judged according to the laws. The members of the Consistory not having had time for such a thorough examination, Dr. Beyer ironically suggests that Kollinius, a man of "well known learning," should undertake this task and report to the Consistory. Until then the Consistory could not condemn the Writings of Swedenborg as "libri prohibiti." Finally, the words of the Lord in John 7:17 are referred to as teaching the manner of testing any doctrine, whether it be Divine or merely human. (The complete original of this document is given in BERG, 11:3-5; an incomplete and misleading translation in Doc. II:286.)
1769. March 15. Swedenborg's 8th letter to Beyer. Intends to send twelve copies of the BRIEF EXPOSITION OF THE DOCTRINES OF THE NEW CHURCH, which are to be distributed to the Bishop, the Dean, the professors of Theology in the College, and the clergy of Gothenburg. The Dean, (Ekebom), is especially invited to express his opinion of the work in the Consistory. As to the coming of the New Church, Swedenborg quotes the prophecy concerning the Woman who fled into the desert from the Dragon. (Doc. II:273.)
1769. March 22. Beyer's reply to Kollinius having been circulated among the members of the Consistory, Dean Ekebom now hands in a written statement as to Swedenborg and his doctrinal system, which, he says, "I am not acquainted with, nor do I intend to take the trouble to become acquainted with it." Nevertheless, by comparing Swedenborg's own conversations in Gother, burg with his so-called APOCALYPSE REVEALED, Ekebom has come to the conclusion that Swedenborg's doctrines are "corrupting, heretical, offensive, and in the highest degree damnable." In proof of this judgment Ekebom presents a long list of disjointed quotations "hastily gathered" from A. R., after which he again condemns "the whole Swedenborgianism as diametrically opposed to God's revealed Word and the symbolical books of the Lutheran Church, full of the most tolerable errors fundamentales, which overthrow the very fundamentum fidei et totius religionis Christianae, and thus not only schismatic but in the highest degree heretical, in the most essential points Socinian, and thus in every respect damnable."

226

Ekebom, therefore, urges that the Clergy of the Diocese, by means of a circular, be warned against Swedenborg's writings; that Kollinius mention by name "the prominent men" infected by Swedenborgianism; and that the Bishop report the whole case to the Diet in order that steps may be taken against the further extension of such doctrines. (B. II:5-9, Doc. II:287-290.)
     At this meeting A. J. Aurell requests and receives permission to print the Minutes of the Consistory relative to Swedenborgianism.
     1769. March 30. Dr. Beyer, in the Consistory, protests against the piece-meal publication of the Minutes, and then, as a supplement to Ekebom's statement, hands in a translation of the Memorable Relation in CONJUGIAL LOVE, n. 82, as a summary statement of Swedenborg's doctrinal system. He then briefly protests against Ekebom's damnatory characterizations, and demands that, according to a law, the case be referred to the King. Dr. Wallenstrale, in a very fair and vigorous statement, joins with Bever in the same demand, as does also Dr. Roempke, while Kullin and Hempe agree with Ekebom. Bishop Lamberg declares that as he had not read Swedenborg's works "in their connection," he is unable to judge of their orthodoxy, though the expressions used in the quotation read by Dr. Beyer "seem rather peculiar." After some discussion it is resolved, 1) to request Kollinius to name "the prominent men" at whom he had hinted; 2) to refer the case to the House of the Clergy in the Diet, and 3) to warn the Clergy, by circular, to observe "all possible carefulness" in regard to Swedenborg's Writings. (B. II:9-17; Doc. II:291-293.)
     1769. April 5. Ekebom, in the Consistory, protests in vain against permitting Aurell to publish the quotation from C. L. read by Beyer. Dr. Rosen, who had been absent during the preceding session, now reads a written statement in which he earnestly protests against Ekebom's condemnation of Swedenborg's writings; shows that Swedenborg is not a "Socinian;" and refuses to reject a doctrine which he has not yet fully examined. Having refuted several of Ekebom's false accusations against the Doctrine, Rosen expresses his willingness to enter further into this study, "as long as I have the privilege of keeping the ARCANA COELESTIA as a loan from the Bishop." (B. II:17-20; Doc. II:294.)

227

     1769. April 15. Swedenborg's 9th letter to Beyer, enclosing a reply to Ekebom, and intimating his intention to institute criminal proceedings against the latter. (Doc. II:296.)
     1769. April 19. A letter from Kollinius is read in the Consistory. He begs to be excused from naming "the prominent men," as he does not wish to injure anyone, or to proceed further in this case. (B. II:20.)
     1769. April 22. Swedenborg's 10th letter to Beyer, enclosing an additional reply to Ekebom. (Doc. II:301.)
     1769. April 23. Swedenborg's 11th letter to Beyer. He sends ten copies of the work on CONJUGIAL LOVE. Of the BRIEF EXPOSITION he has concluded to send only one copy, which Beyer was to keep to himself, because "what is written therein will be thoroughly understood by scarcely anyone in Gothenburg except yourself. . . . We must wait for the judgment passed upon it abroad, before it is made known generally in Sweden." (Doc. II:275.)
     1769. April 26. Beyer reads to the Consistory Swedenborg's Reply to Ekebom, dated April 16th, in which the charge of Socinanism is characterized as a "cursed blasphemy and lie." The original of this Document is printed in B. II:22-25.
     In the absence of Bishop Lamberg, who is attending the Diet in Stockholm, Ekebom now presides over the meetings of the Consistory, until March 7, 1770.
     1769. May 1. A number of copies of CONJUGIAL LOVE arrive from Amsterdam to Norrkoping, and are held there by order of Bishop Filenius. The latter, in a statement to the Ecclesiastical Committee of the Diet, on December 3, 1:69, gives the following thitherto unknown) account of the incident: Dr. Lagerman, the pastor at Norrkoping, [acting as censor of imported books], on May 1st sent to Filenius in Stockholm a copy of C. L., with a report that one hundred [not fifty] copies of the same work had been stored for safe keeping with him, (Lagerman). Filenius had at once taken this copy into the House of the Clergy and asked what was to be done in the case.

228

The Clergy had not then found time to do anything with it, and Filenius had, therefore, of his own impulse and on the advice of several members, thought best to take the copies in safe keeping until further developments, in case the work should be found to contain any such "enthusiasms" as are contained in the Assessor's former works, and lest such be carelessly spread about. The copies, however, had not been confiscated (or sequestered). This is according to copy of Extracts of Minutes, preserved in the Archives of the Academy of the New Church. For other details see Doc. II:306, 313, 710, 1005.
     1769. May 3. Beyer reads to the Consistory Swedenborg's letter of April 22d, containing further refutation of Ekebom, and convicting the latter of a number of untruths: Ekebom, without refuting Swedenborg's charges, reproaches Beyer for being a "commissioner" for Swedenborg, and threatens that "before he knows it, he himself (Beyer) may be caught fast on account of his volume of SERMONS." Beyer hereupon demands that Ekebom's threat be entered upon the Minutes, which is done in spite of Ekebom's protest that his words did not imply a threat, but "a loving and well meant warning." (B. II:25-28.)
     1769. May 10. After the reading of the Minutes of the preceding meeting, Ekebom insists upon changing the expressions of his threat against Beyer, to which the latter objects and is sustained. Aurell sends in a petition that Immanuel Smitt, the printer, be called upon to exhibit the written authorization of the Consistory to print Beyer's volume of SERMONS. Dr. Beyer cites the legal statutes showing the illegality of Aurell's interference, and is supported by Rosen. A big quarrel follows, but nothing is decided. (B. II:29-32.)
     1769. May 24. Ekebom insists upon Beyer abstaining from voting in the present case, as being personally concerned. Beyer protests against this outrage, but Ekebom silences him by violent pounding on the table with his gavel; nevertheless all the members of the Consistory uphold Beyer's right to vote. It is decided to call the printer, Smitt, before the Consistory Aurell's brother, Samuel, now presents certain notes, (dictata;), taken by students from Beyer's lectures; Aurell intends to have these printed, and asks for the imprimatur of the Consistory. Beyer asks and receives permission to examine these notes. (B. II:33-38.)

229

     1769. Mary 31. Smitt appears before the Consistory and is asked if he can show written authorization to print the HOUSEHOLD SERMONS. He replies that he has nothing to do with Aurell, and refuses to answer any question before he has been legally sued. (B.II:38.)
     1769. June 7. Aurell delivers a new lot of dictata and renews his petition to print the notes. He also demands all the Minutes in regard to HOUSEROLD SERMONS. The latter request is granted. Beyer demands to examine the new dictata, whereupon Ekebom asks Beyer if he acknowledges these notes as his own? If so, no censure is needed, as professors have the right to print their own dictata. Wallenstrale and Roempke protest against permitting Aurell to print loose jottings taken down by irresponsible students. Beyer expresses his indignation at Aurell's plot. The notes are full of schoolboy errors, "and yet an outsider comes with such miserable slips, asking permission to print them as my own! . . . Anyone may see what seductive and treacherous intrigues are concealed beneath this attempt, even to the making of Iscariots." (B. II:39-42.)
     1769. June 14. Aurell, in a memorial to the Consistory, demands that Beyer, as personally concerned, be declared disqualified to take part or vote in the proceedings against him. (B. II:42-43.)
     1769. June 21. Beyer protests against Aurell's attempt to fasten upon him alone the responsibility for the SERMONS, which had not been published in his own name, but anonymously and with the approval of the whole Consistory. As to the dictata, Bever calls attention to the unreasonable nature of fastening upon a professor the faulty notes hastily taken by immature boys during lectures in the Latin tongue, and this without giving the teacher an opportunity to correct them. He moreover hands in a signed statement by one of the students, B. F. Molin, who complains that his notes had been delivered, without his own knowledge or consent, to Aurell, and that he had now secured their return through Dr. Beyer. The latter concludes by stating that he cannot imagine what he himself and the poor college boys have done to Aurell, that he is now trying to destroy their name and fame. (B. II:43-48.)

230

     1769. July 12. Aurell delivers further dictata. He has been hindered, he says, in the gathering of dictata by the students, who probably have been intimidated by Beyer. The present notes must by no means be delivered to Beyer, who has abused the confidence of the Consistory by returning to Molin the notes written by him; he demands that Beyer be compelled to return Molin's notes to
Aurell.
     Beyer now demands that the new notes be delivered to him for examination; he claims the right to correct the same and to print them himself, if he sees fit; it was for Aurell to show proofs of rightful possession. The Consistory grants Geyer's demand, against the protests of Ekebom. (B. II:49-52)
     1769. July 19. Beyer, by a majority vote in the Consistory, is declared disqualified to vote in regard to the dictata, as he had declared they were taken during his lectures; but he is not disqualified in regard to the SERMONS, since he has not declared himself as their author.
     Aurell, in a memorial, gives notice that he intends to take legal proceedings against Smitt on account of the SERMONS. He now asks if the Consistory will recognize the authority of the imprimatur of Dr. Roempke, by which he, as the then dean of the Consistory, had authorized the publication 1of the SERMONS. (B.II:52-55)
     1769. July 26. Beyer protests against the resolution of the Consistory declaring him disqualified in regard to the dictata; inasmuch as he, more than any one else, is able to give information respecting them. He shows that the Consistory has nothing to do with them, refers to Ekebom's threat against him, on May 24th, and proves that Ekebom and Aurell "are one and the same person" in the present case. He, therefore, demands that Ekebom, as an open partisan and enemy, shall no longer be permitted to act as judge, or have anything to do with Beyer's cause. (B. II:56-60.)
     1769. August 2. The whole Consistory supports Ekebom against Beyer's demands. As to Roempke's right to authorize the publication of the SERMONS, the Consistory is divided. Beyer is requested to return the dictata, without fail. (B. II:61-67.)
     1769. August 9. Beyer, in a written statement, declares his dissatisfaction with the findings of the Consistory, as no legal proceedings have been instituted against him.

231

The dictata are returned, with the observation that the demand for their return "necessarily involves that they are not to be considered as my dictata, for, if mine, I could not be deprived of them without legal process.
     Ekebom, in a long, written statement, replies to Beyer's accusations as to partisanship and enmity, etc. He is willing to pass by what Beyer "with his usual lengthy eloquence and insinuations" has addressed respecting the dicata, but is nevertheless willing to reply in order that Dr. Beyer "may not persuade himself that he alone is wise." He denies being a partisan or open enemy, or having "shown temper, (for the subject is too insignificant to show temper about)," when he used his gavel to silence Beyer.
     Finally, Roempke, in a written statement, reminds the Consistory that the SERMONS, which were printed seriatim as a weekly publication, were delivered wet from the press to Ekebom and Bishop Lamberg; that the latter had vainly offered them to the other members of the Consistory for examination, and that, therefore, without objection from anyone, they had been passed on to Roempke for his imprimatur as the then Dean; that they had been published and widely circulated and read for several years, without anyone raising any objection to their contents; and that, therefore, the whole Consistory, and not Roempke alone, must assume the responsibility for the SERMONS, "unless I personally am supposed to keep the orthodox conscience more scrupulously than the whole Consistory."
     To this Beyer adds that the proposition should be thus formulated: "Whether the Consistory, in view of the fact that no entry of the subject had at the time been made in the Minutes, acknowledges that the censorship had been delegated to Dr. Roempke as the then dean?" This form of the proposition is accepted by the majority, against the objections of Hempe and Ekebom, and Roempke's imprimatur is declared authoritative. (B. II:65-75.)
     1769. August 16. Ekebom refuses to assume any responsibility for the SERMONS, as the manuscript had not been submitted to him, but only the printed sheets. (B. II:76-77.)

232

     1769. Sept. 13. Aurell, in a memorial, informs the Consistory that he intends to translate Roempke's DE REPROBATIONE into Swedish, "for the edification of the public," together with some "little observations" of his own, and asks if imprimatur is necessary in order to print the notes. He also wants to know the decision in regard to the dictata. (B. II:77, 78.)
     1769. Sept. 20. Roempke protests against Aurell's proposed translation, without permission from the author. The paper on Reprobation was written for learned people and not for the unlearned public. He is supported by the majority in the Consistory. (B. II:79-80.)
     1769. Sept. 27. Aurell, in a new memorial, informs the Consistory that he has prepared and intends to print some "Parallels between Swedenborg's doctrines and the HOUSEHOLD SERMONS, and asks if imprimatur is necessary. The Consistory resolves that, if nothing but extracts are printed, no imprimatur is needed. (B. II:80-81.)
     1769. Oct. 4. Aurell demands a copy of the Consistory's formal decision in regard to the proposed translation of Roempke's paper. (B. II:82.)
     1769. Oct. 6. Swedenborg sends a letter to the House of the Clergy, requesting release of the copies of CONJUGIAL LOVE sequestered in Norrkoping, as he had intended to present these copies to the Libraries, the Bishops, and others, and to send the rest to Petersburg, Dantzig, Konigsberg, and Lubeck. He relates that the book has been well received in Holland, England, Germany, Denmark, France, and Spain. (Copy of original, in A. A.). Compare Robsahm's "Memoirs," Doc. I, p. 461, respecting Filenius's treacherous treatment of Swedenborg, and his "Judas kiss."
     1769. Oct. 18. Aurell gives formal notice of his dissatisfaction with the Consistory's decision of October 4. (B. II:82-53)
     1769. Oct. 25. The Consistory takes up the dictata for consideration, after Beyer had taken his leave. Gothenius thinks the doctrinal teachings contained in the notes verbally different from the generally accepted Doctrine, but he is opposed to their publication as they are apt to be misunderstood. Wallenstrale agrees with Gothenius, as the notes are utterly worthless and unintelligible, being written by immature boys.

233

Rosen quotes from the dictcata absurd sentences such as "Agni pascavit conjuncta circumstantilis passionis." Even Kullin and Ekebom agree that the notes cannot be printed, "unless," Ekebom adds, "it be as an appendix to the evidence in some legal trial." (B. II: 83-85)
     1769. Oct. 30. Swedenborg's twelfth letter to Dr. Beyer. Describes his arrival in Stockholm and favorable reception by the Royal family and the bishops present at the Diet. He has had some dispute with Bishop Filenius in regard to the sequestration of CONJUGIAL LOVE, which needs no examination inasmuch as this book "is not theological but chiefly moral." Referring to the state of theology in Sweden, he says that there are few there who admit the understanding into any theological subject, and that theology is now in its winter here in the north, where the night is longer than in the south.
     Swedenborg then refers to the incident at the deathbed of Dr. Beyer's wife. [According to a letter from Gothenius to Gjorwell, Mrs. Beyer had died a few weeks before. On her deathbed,--in the presence of two priests, one of whom is said to have been Ekebom,--she expressed herself earnestly against Swedenborgianism and warned her husband and children against the new doctrine. Dr. Beyer and the children said at the time that she was infested by evil spirits, but Beyer was so deeply affected that he wrote to Swedenborg about it. B. 1:95.] Swedenborg in his reply states that Mrs. Beyer, through the two priests present, was put into company with spirits of the dragon. She had been present with Swedenborg yesterday, and had described her conversations with Dr. Beyer and with the seducers. In a postscript Swedenborg gives his permission to have his letter copied and printed. (Copy of the printed letter in A. A. English translation in Doc. II:305-309.)
     1769. Nov. 8. The Consistory formally refuses permission to print the dictata. (B. 11:86.)
     1769. Nov. 14. Swedenborg's thirteenth letter to Dr. Beyer; does not refer to the trial. (Doc. II:278.)
     1769. Nov. 16. Bishop Lamberg, in a letter to a friend, (Ekebom or Aurell), proposes in the future to keep strictest guard lest the cancer of Swedenborgianism should spread; he intends to read all the writings of Swedenborg in order to expose this doctrinal system "which is sufficiently tinged with Mohammedanism." (B. II:100; Doc. II:311; comp. T. C. R. 137.)

234

     1769. Nov. 22. Ekebom exhibits to the Consistory Swedenborg's letter of October 30th, recently printed and published by Im. Smitt. It is decided to call Smitt and inquire if he has published this letter with or without imprimatur. (B. II:87)
     1769. Nov. 29. Smitt appearing before the Consistory, Beyer states that he, as the present dean of the Consistory, had written the usual imprimatur on the manuscript of the copy of Swedenborg's letter, and he asks if Smitt had the MS. with him. The printer replied that he had not, as he had not been told to bring it. Ekebom now states that he had not known that Beyer had authorized the printing of the letter, and this without reporting to the Consistory. Smitt had shown the MS. to Ekebom and the latter had "not only advised him not to print it, but had forbidden it." To this the printer replies that Ekebom had only told him not to print the letter "without due imprimatur." (B. II:87-89.)
     1769. Nov. 30. Letter from Lamberg to the Consistory; he is terribly excited about Swedenborg's letter of October 30; wants to know to whom the letter was written, and who gave it to the printer; commands that Smitt be reprimanded and that watch be kept upon the Theological lecturers at the College. (B. II:90-91.)
     1769. Dec. 3. Stockholm. Meeting of the Ecclesiastical Committee of the House of the Clergy. Swedenborg's letter of October 30, is considered and criticized as containing traces of Socinianism. Lamberg also reports the case of Dr. Beyer. The Speaker of the House, Bishop Filenius, is requested to report the whole case quietly to the Chancellor of Justice. Lamberg's proposition to publish a refutation of all the errors of Swedenborg is regarded as inadvisable, and a policy of silence is recommended.
     Swedenborg's memorial of October 6th is then read. Filenius describes the sequestration of CONJUGIAL LOVE in Norrkoping, and requests the Committee to consider the case, so that he may be able to give some answer to Swedenborg. No conclusion is reached, however. (Copy of original in A. A.)
     1769. Dec. 4. Letter from Lamberg to the Consistory, reporting that the case of Swedenborgianism has been considered in the Ecclesiastical Committee.

235

The scandal caused by Swedenborg infamous" letter has been "indescribable." "Socinianism manifests itself there so clearly that no one but the greatest idiot in polemics, would dare to deny it." (B. II:116-117; Doc. II:310.)
     1769. Dec. 5. Lamberg's letter of November 30, read in the Consistory. Smitt is examined, but refuses to state to whom the letter was addressed, or who had given it to him for publication. He states that he has published it on his own account and at this own expense. Ekebom had been shown the MS. by the printer, who had asked him if it would be enough to have Belier's signature alone, and the Dean had said "Yes! In God's name print it."
     Ekebom then stated that when he had first seen the MS. he had clearly recognized the hand-writing of Fallen, the Consistory's beadle, who admitted that he had made the copy. After much threatening and browbeating by Ekebom. Fallen finally states that it was Dr. Beyer who had asked him to do the copying, a statement which is denounced as "a lie" by Beyer. The latter, however, is regarded by the whole Consistory as responsible for the printing of the letter. Many unpleasant scenes occur during this sitting; Ekebom makes much use of his gavel, threatening and scolding Beyer and Rosen, who, attempting to leave the meeting, are accused of trying to break up the quorum. (B. II:90-99.)
     1769. Dec. 6. Aurell, in a memorial to the Consistory, ridicules Swedenborg's letter in most insulting terms; he demands the name of the person responsible for the publication, in order to institute legal proceedings against him and Smitt. Ekebom now proposes that Beyer be declared incompetent to vote or to be present in the investigation of his own case, but as the Consistory is of divided opinion, nothing is done. (B. II:99-103)
     1769. Dec. 7. Gothenius and Wallenstrale defend Beyer. Rosen, in an eloquent statement, maintains that Swedenborg, and not Beyer, is responsible for the letter of October 30. He reminds Ekebom that Spanish inquisitions are forbidden in Sweden, and defends Beyer's competency. Dr. Beyer calls attention to the complete irregularity and illegality of the present proceedings against him.

236

Declining to reply to prejudiced accusations by his "open enemies," Ekebom and Kullin, he is willing to absent himself in order to provide greater freedom for the Consistory. Having read this statement, Beyer withdraws. A vote is now taken, the majority deciding that Beyer "is not yet to be considered incompetent."
     Swedenborg's letter of October 30 is now taken up for consideration. Gothenius expresses grief and indignation at the letter and its attack upon the state of theology in Sweden. It is evident that Swedenborg considers himself a prophet sent by the Lord, like so many others who have claimed an immediate Divine revelation. The case should be referred to a Court of Justice, to be treated according to the law. Wallenstrale agrees with Gothenius.
     Rosen reads a statement presenting an excellent summary of Swedenborg's doctrine concerning faith and good works, the imputation of the merit of Christ, the Word from Eternity, and the Trinity, showing that the author agrees more with the Creed of the Apostles than with the Nicene Creed. Nevertheless, as Swedenborg uses many new expressions, which may easily be misunderstood, Rosen suggests that the remaining copies of the printed letter be confiscated,* and that Bishop Lamberg should place the responsibility upon the author of the letter.
     * This, as will be seen, was in the nature of a joke.
     Kullin now reads a statement protesting against Beyer's "uncharitable" accusations; he asserts, on his conscience, that "he has no enmity towards Dr. Beyer, but from the heart wishes him all that is good." He then speaks of Swedenborg as "one who in his own imagination is a great prelate in the chimerical Nova Ecclesia," and is indignant at the insults offered to Swedish theologians in the suggestion that "theology is here in its winter," etc., when nevertheless "our cold and dark north has been able to produce such a glorious and shining light as Mr. Assessor Swedenborg." He "feels the hair rising on his head" at Swedenborg's awful account of the two Priests who had been present at the death bed of the woman referred to, and who had brought her thoughts into association with the crew of the dragon. The printing and circulation of such abominations should be punished by law, and the case be referred to the king.

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Hempe agrees with Kullin, and Ekebom asserts that he "does not entertain the least personal enmity against Dr. Beyer's person." The Consistory resolves to report the whole case to the king, to institute legal proceedings against Smitt, the printer, and to confiscate the remaining copies of Swedenborg's printed letter.
     Aurell, at the same meeting, makes demand for the return the dictata. (B. II:103-115.)
     1769. Dec. 9. Aurell writes to Filenius, entreating him to "take the most energetic measures to stifle, punish, and utterly eradicate the Swedenborgian innovation and downright heresy," so that "the boar which devastates and the beast which desolates our country may be driven out with a mighty hand," etc. (Doc. II:312.)
     1769. Dec. 10. Letter from Count von Hopken to Prof Alf, the son-in-law of Filenius; he has seen Swedenborg's letter or October 30. "I am one of those who have especially defended and protected Swedenborg against persecutions;" he fears that "the old gentleman has unwillingly kindled a fire which will be extinguished, God knows when! The clergy of Gothenburg and Westgothland are more infected than is generally believed." (N. C. LIFE, 1898, p. 107.)
     1769. Dec. 13. Lamberg s letter of December 4th is read in the Consistory. RosCn, protesting against the charge of Socinianism, starts to read APOCALYPSE REVEALED, n. 571, but is interrupted by Ekebom who forbids him to give "Swedenborgian lectures in the Consistory." The local civil court presents information that Aurell has sued Dr. Beyer for having illegally published Swedenborg's letter, and asks that the Consistory be represented by an authorized attorney. Ekebom suggests Kullin, but the Consistory appoints Rosen as its attorney Smitt, the printer, according to orders, delivers to the Consistory the remaining copies of Swedenborg's letter,--four in number,--all the rest having been sold! (B. II:116-120.)
     1769. Dec. 18. The Ecclesiastical Committee of the House of the Clergy considers the Swedenborgian case in Gothenburg. Lamberg reports that certain ladies had been persuaded by the enthusiastic notions, visions, etc.

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The Committee again refers the case to the Chancellor of Justice. (Copy of original in A. A.) According to SUNDELIN, P. 79, Bishop Benzelstjerna urged that no further action be taken, as the subject had already been referred to the proper authority.
     1769. Dec. 20. Aurell, in a memorial, demands that Rosen be removed as the Consistory's attorney in the civil suit, because he has tried to shield and protect Beyer. Moreover, Aurell has called Rosen and his wife as witnesses in the case. Another attorney must therefore be appointed.
     Ekebom reads a statement describing how his "simple-minded congregation in the city has been disturbed, troubled, offended and dismayed" at Swedenborg's letter which "attacks God, religion, charity, and the royal ordinances." He, therefore, urges prosecution against Beyer as having broken his priestly oath, and in this demand Ekebom does not intend to let himself be intimidated by futile reminders about the Spanish inquisition." He is particularly indignant at the reference, in Swedenborg's letter, to "the two clergymen at the death bed," [of whom Ekebom is said to have been one], and demands that Beyer be forced to mention these two by name. He also wants Rosen removed as attorney. After a long discussion no decision is reached.
     1769. Dec. 21. Beyer protests against further proceedings in the case before commands have been received from the king. Rosen protests against Aurell's absurd and illegal tricks. Gothenius and Wallenstrale, in written statements support Rosen; Kullin and Hempe support Ekebom, who quite approves of Aurell's tactics. Decision is delayed until Roempke shall be present. (B. II:127-134.)
     About this time, according to Robsahm's MEMOIR, "a cunning stratagem was planned by some members of the House of the Clergy, by which Swedenborg was to be summoned before a court of justice, and after the first examination was to be declared bereft of his senses . . . and be confined in a lunatic asylum. As soon as a certain senator, a friend of Swedenborg's, [von Hopken], heard about this, he wrote him a letter, in which he disclosed the scheme, and advised him to leave the country. Swedenborg upon this became very sorrowful, and, going straightway into his garden, fell upon his knees, and in tears prayed to the Lord, and asked Him what he should do.

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He then received the comforting assurance that nothing evil should befall him,--as was the case; for his enemies did not dare to carry out their persecution when they considered that he was the head of a [noble] family and was related to other influential families, both in the House of Nobles and in the House of the Clergy." (Doc. I, p. 47.)
     1769. Dec. 29. Letter from Filenius to Aurell; he expresses his surprise [?] as hearing the news of the happenings in Gothenburg, and the amazed indignation [?] of the House of the Clergy; he praises Aurell and Ekebom, and assures the former that "all the Christian, delicate, cautious and severe measures" that the case requires, will be taken; expresses his regrets that the distinguished Swedenborg, now in his second childhood, should be possessed by a perverted imagination; and informs Aurell that "the whole of this infamous case" has been referred to the Chancellor of Justice. (Doc II:313-316)
     1769. Dec. 29. Swedenborg's fourteenth letter to Beyer; he compares the present disturbance to the "fermentation in the making of wine, by which it is cleared of impurities.". . . "I have, indeed, heard about the doings in the Ecclesiastical Committee . . . yet I have not taken a single step in defense of the case, for I know that the Savior Himself is defending His Church. . . .     I have also been told by an angel from the Lord that 'I may rest secure on my arms in the night,' by which is meant the night in which the world is now immersed in respect to the things of the Church." As to "the two clergymen," the spirit of Beyer's wife had not mentioned their names, "for which reason neither can I mention them." Ekebom's invectives are like the mere barkings of a dog. The writer expresses pleasure at the news that Beyer is now translating into Swedish DE COMMERCIO ANIM ET CORPORIS. (DOC. II:216.)
     1769. Dec. 29. The Chancellor of Justice reports to the king respecting the "case of the Gothenburg Consistory against the so-called Swedenborgianism." Having reviewed the history of the case, he wishes that the "erroneous and absurd doctrine" could be passed by in silence, but, since there had been so much publicity in the case, he recommends certain measures for royal approval.

     (To be continued.)

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IN MEMORIAM. 1910

     GEORGE MADISON COOPER.

     The death of Dr. Cooper is a severe loss to Bryn Athyn, where all can testify to his skill as a physician, his devotion to the arduous work of his calling and his kindly sympathy with the many who were under his care. Though always of a delicate constitution, he had never suffered a serious illness until manhood. His final illness lasted only two weeks, but it found a constitution unable to resist, and for several days it was known that he could not survive. But though not unexpected, his death was none the less a shock.
     George Madison Cooper, born in Pomeroy, O., February 9, 1873, was of the fourth generation in the New Church, his great grandfather being the Rev. J. M. Hibbard, of Athens, Ohio, who was the father of the Rev. J. R. Hibbard.
     After a preliminary education in the public school of his native town, George, at the age of fourteen, came to the schools of the Academy in Philadelphia, where his aunt, Miss Alice Grant, was then, as now, a teacher. It had been intended that he should study for the ministry, but the instruction in anatomy received in the Academy Schools, so interested him in that subject, that, when he left at the age of eighteen, he immediately took up the study of medicine. His course in the Academy admitted him to the Hahnemann College in Philadelphia, and after receiving his degree of M. D., he combined his first two years of practice with a post-graduate course under Dr. J. T. Kent.
     In 1899, when he was twenty-seven years old, he married the oldest daughter of Bishop Pendleton. By his recognized professional ability he had established a growing practice in Philadelphia, and to this he now added visits to Bryn Athyn. But shortly afterwards he moved his home to the latter place, and, despite his frail constitution, successfully carried on the arduous work of both town and city practice. In addition to these heavy duties he also expressed his devotion to his Alma Mater by giving lectures in the Academy Schools, to say nothing of post-graduate lessons given in his own home.

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     Such are the leading events in Dr. Cooper's life. But their recountal signally fails to give any idea of the real man,--of his devotion to the Church and his efforts to a more interior knowledge of the Heavenly Doctrines.
     Dr. Cooper was essentially a student,--a student whose end was to see spiritual things in rational light. He brought the learning of his profession to the service of the Church,--to the elucidation of the doctrines and the better understanding of the Scientific works. He was a constant reader of both, and those who knew him more intimately can testify to the assiduity of his studies and to their thoroughness. The extent of his reading and study is shown in numerous and complete manuscript notes found among his papers, which were to be the basis of further thought and reflection.
     We have no doubt that, had Dr. Cooper remained among us, the Church would have received much from his studies and reflections,--indeed, it was his desire to be of use to the Church in this way, that entered most into his resolve to move to Bryn Athyn.
     He was cut off in his prime with his work apparently unfinished. But not really unfinished. For he carries his knowledges with him into the spiritual world, where they will be the ultimate basis of increased intelligence, not only to himself but to others also. And the growth and enlightenment of societies in the other world is but the forerunner of a growth in the Church on earth, if men are worthy to receive.
THERE IS NO DEATH 1910

THERE IS NO DEATH 1910

There is no death! The stars go down
     To rise upon some fairer shore;
Yet bright in heaven's jewelled crown
     They shine forever more.

There is no death! The lowly dust
     Shall change beneath the summer showers
To golden grain, or mellow fruit,
     Or rainbow-tinted flowers.

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The granite rocks disorganize
     To feed the hungry moss they bear;
The thirsting leaves drink daily life
     From out the viewless air.

There is no death! The leaves may fall,
     The flowers may fade and pass away;
They only wait through wintry hours
     The coming of the May.

There is no death! An angel form
     Walks o'er the earth with silent tread;
He bears our best beloved away,
     And then--we call them "dead."

He leaves our hearts all desolate,
     He plucks our fairest, sweetest flowers;
Transplanted into bliss, they now
     Adorn immortal bowers.

And when he sees a smile too bright,
     Or hearts too pure for taint and vice,
He bears it to that world of light
     To dwell in Paradise.

Born into that undying life,
     They leave us but to come again;
With joy we welcome them the same,
     Except in sin and pain.

And ever near us, though unseen,
     The pure, immortal spirits tread;
For all the boundless Universe
     Is life,--there are no dead.
          --ANONYMOUS

(Found among the papers of the late Rev. J. P. Stuart.)

243

Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     The General Church and the Academy will be represented at the International Swedenborg Congress in London, July 5th to 8th, by Mr. John Pitcairn, and the Rev Messrs. C. Th. Odhner, and Alfred Acton.

     "The smooth paths which some insist upon, in order to make the entrance into the New Church more easy, have far more often served to make easy the exit of those within."--Monatblatter.

     After an existence of twenty-two years, the publication of our German-American contemporary, the Neukirchenblatt, has been suspended, owing to the impossibility of finding a successor to its late editor, the Rev. Louis H. Tafel. This looks ominous for the once flourishing New Church movement among the Germans in America.

     The Baltimore Sun for January 31st, in reporting a local celebration of Swedenborg's birthday, makes mention of "his first love affair, in which he aspired for the hand of Miss Thalheimer, a member of the royal family, and was refused." The lady's name was Polheim, and she was not a Hebrew, nor of the royal family.

     The following advertisement has appeared in recent issues of the MESSENGER: "The Saving Power of the Lord in Relation to Purity of Life. By the Rev. S. S. Seward. A few copies of this little book, which has never been answered by the Academy, are still on hand; and will be sent, on application to the writer at 3087 West Gorand Boulevard, Detroit, Michigan, to any one who will enclose address and a two cent stamp for postage."

     CHURCH OF THE NEW JERUSALEM is the title of a four-page monthly, published for the Kansas Association of the New Church, by Mr. G. E. Morgan, of Peabody, Kans.

244

A recent editorial on Laws of Order, the Convention's Declaration, and Mr. Barler's pamphlet, thus concludes: "Leaving aside the question of insinuations, which seems to cut quite a figure in all controversy, it appears eminently true that even if the Academy be right in quoting doctrine, the Convention is well warranted in its declaration as to the questions involved from a practical standpoint." We hope our Kansas brother may some day discover that the Lord's Heavenly Doctrine is the only "practical" thing in the world.

     Our Bryn Athyn correspondent, owing to a misunderstanding, stated last month that "It is planned to take care of visitors before and after the meetings [of the coming General Assembly], if they care to keep their rooms and take their meals at the Inn, so that our friends may spend several weeks here, if the wish." Such a plan was, indeed, suggested, but was not actually adopted. Any arrangements, looking towards a prolonged stay at Bryn Athyn, will have to be made individually with Mr. James Cooper, of the Inn.

     A correspondent asks, "Will you kindly explain what may be involved in the following from the APOCALYPSE EXPLAINED, n. 641; '. . . the successive states of the Church after the end of the Jewish Church, or from the time of the Lord to the present day, have been like a man increasing in intelligence and wisdom, or becoming regenerated.' Has not the Church degenerated ever since the year 325?"
     By "the Church," in the series here treated of, is not meant the Christian Church, but the Lord's specific Church as a whole, which, throughout the history of mankind, has remained one continuous Church from most ancient times to the present day,--that Church which "appears before the Lord as one man, and this greatest Man has passed through its ages like the smaller man, namely from infancy to adolescence, and by this to youth, and at last into old age; and then, when it dies, it rises again." (T. C. R. 762.) This state of spiritual and eternal life, of intelligence, wisdom and regeneration, is what is meant by the New Church, which, though new, is one with the Lord's Most Ancient Church.

245

     The drawing near of the date fixed for the celebration of the centenary of the London Swedenborg Society has resulted in a marked interest displayed by the periodicals of the Church in the invaluable use performed by this Society--the translation, printing and propagation of the Writings of the New Church. This use is the true internal of the missionary work of the Church,--a use the authorization and even command of which is involved in Swedenborg's memorable words: "The Lord is to come and establish a New Church by means of a man who not only can receive the doctrines of this church in the understanding, but can also publish them by the press." (T. C. R. 779.)
     The work of the Swedenborg Society is but a continuation of part of the work done by Swedenborg himself,--and the faithful performance of this work commands nothing but admiration and respect from the whole Church.
     During the hundred years of its existence the Swedenborg Society has done this work, and has done it well. The Society was founded on February 26, 1810, and from that date to the present it has published upwards of one million three hundred and sixty thousand volumes, comprised in no less than three thousand five hundred separate editions.
     While most of the publications of the Society are of the Writings, the New Church student will be deeply grateful that it has included in its activities the issuance of such monumental collateral works as Potts's CONCORDANCE and Hyde's BIBLIOGRAPHY.

     Significant of the attitude of many of the members of the General Convention to the work on CONJUGIAL LOVE, is a letter addressed to the MESSENGER Of February 16, by "E. C. M." This letter plainly indicates the writer's realization that there is in the Convention a tendency, more or less wide-spread, to repudiate the work on CONJUGIAL LOVE, or, to say the least, to minimize its value as one of the Heavenly Writings.
     It would be most unfortunate (he writes) if the difference of opinion among New Church people concerning the proper interpretation of the second part of the work on "Conjugial Love" should lead to the banishment of the whole work from the group of doctrinal works which the Young people are encouraged to read and from use as a text book in societies of the Convention in young people's classes.

246

     And then after speaking of the uniqueness of the New Church doctrine of marriage, he continues:
     The teaching concerning marriage contained in CONJUGIAL LOVE is of the utmost practical importance to young people because marriage is the most important step we can take in this life, and, as a rule, occurs in the earlier part of life. It seems to the writer that when we neglect "Conjugial Love" we are starving our young people of the spiritual food which the Lord has so abundantly provided for their welfare in this most important step; that we are depriving them of the knowledge which would forearm them against making a mistake in this most important act of their lives. They have a right to know, for their inspiration, the truths concerning that love to which those of the New Church may attain according to the promise in the last sentence of C. L. n. 49.
     The objection will at once be raised that it is impossible to use the book in classes because of the second part. This ought not to be so, and the time will surely come when it will not he so,--when all within the church will value that second part for the truths which it gives us concerning the degrees of evil, and the help which it enables us to extend to those struggling away from very gross and evil states. But admitting that the objection is good at this time, can that be reason for not using the first part?
     He concludes by suggesting the use of the Barrett's Abridgment of the First Part of CONJUGIAL LOVE (Marriage of the Sexes in Both Worlds) as "a book excellently adapted for class work or for use in the home."
     The writer himself appears to regard the ideal as being instruction in the whole of CONJUGIAL LOVE, but his letter would be uncalled for in the official organ of the Convention unless that body included a not inconsiderable element hostile to the work, and more or less ready to explain away or openly repudiate it.

247

MR. BARLER'S LAST ARTICLE IN THE "MESSENGER" 1910

MR. BARLER'S LAST ARTICLE IN THE "MESSENGER" O. L. BARLER 1910

     "THE TRAGEDY OF HATRED.

     "It is not possible for any one to know the interior state of life in another, in this world--to say, for example, that the "other" has hatred in his heart. But this we may know from revelations given, that where hatred is--tragedy is.
     He who bears hatred to the neighbor would kill him if he could, and does kill him in whatever way he can. (A. 374) He who is in hatred sheds blood. In hatred is the very killing of the man, as is manifestly evident from the fact that he who is in hatred wishes for nothing more than for the other to be killed, and if external bonds did not hinder, he would kill him. (A. 1010.)
     And when such a man comes into the other life, we are told that the animus of hatred shines forth from every single thing that is with him--and no hindrance. There is in the man no wish to conceal his tragic Passion to kill. There is a certain sort of delight in hatreds, for those who are in them--excrementitious delights, Swedenborg calls them. And when they meet their victims in the other life, as they do, there is a scene, such as we call in this world, tragedy.
     For whatever they have machinated against them stands forth. (A. 139) He whom the life of the body has hated the neighbor, in the other life also hates the neighbor (A. 4663)
     The evil of the love of self is sometimes thought of as proper self respect--an elation called pride. It is not that. Its essence is hatred of others. There is in it a burning desire to crush all that gets in its way
     In the Book of Revelation it is said: "I saw under the altar the souls of those who had been killed"--meaning those who had been hated by the evil. The commandment, "Thou shalt not kill," means in its best sense, "Thou shalt not hate." To love one's self in another is hatred. It endures in the other life. O the tragedy of a love that is eternal hatred! Hatred are murders in intentions--near kindred to murders in act.
     This is because all that is of the intention is also of the will, and thus in itself is of the deed. (T. 309.)
     It is dangerous to persecute another from hatred--dangerous beyond all thought and belief.

248

Why dangerous? Because of the tragic scenes that follow the "hater" into the other life. When he meets those whom he held in enmity in the world, what was there dissimulation goes forth into open hatreds, and tragedies follow, too horrible to describe. We have these facts from things heard and seen in the spiritual world.
     It is most unhappy for those who in the life of the body have hated any persons; for these meet and exercise their hatreds to the greatest trouble and unhappiness of those who have hated. (D. 2771.)
     All hatreds are opposites to the good things of charity; and always hatreds are the will to kill. The tragedy, not always appearing in this world, is but delayed. It will come forth sooner or later.
     O. L. BARLER.
          (New Church Messenger, Feb, 15th.)
LIGHT OF REVELATION 1910

LIGHT OF REVELATION 1910

     One of the fallacies that result from the general attitude assumed by the bodies of the New Church in regard to the Writings, namely that they are inferior to the Letter of the Word is the not infrequently uttered thought that there is no single spiritual truth of the Church that can be accepted as true, unless it can first be specifically and unequivocally proved from the Old and New Testament.
     The fallacy of such a position would seem to be sufficiently evident from the absurdities to which it inevitably leads. For if the principle be a true one then must the Newchurchman reject, or, at least, hold in doubt, such essentially New Church doctrines as the doctrine concerning marriage, the doctrine of degrees, of influx and correspondences, of the two kingdoms and three heavens, to mention only a few. Indeed, in the case of marriage, the doctrine of the New Church seems to be directly contradicted in the letter of the New Testament.
     It is true that in the teaching of these and other doctrines, the Letter of the Word may be quoted as containing them in its bosom or spiritual sense. But, even so, the doctrines themselves are not seen in the light of the mere letter but in the light of the New Revelation.

249

There are innumerable doctrines of the New Church that could not be clearly and unequivocally demonstrated from the Letter of the Word, unless the Letter itself be seen in the light of the Doctrines.
     To say that the doctrines of the New Church cannot be accepted unless they can be clearly demonstrated from the Old and New Testaments, is to involve a denial of the necessity of revelation. It amounts to saying that the Revelation to the New Church is not a Light come into the darkness of the world, but is merely the pointing out of the Light that is already present. And why should such Light need being pointed out?
     Every new revelation is based upon the former revelation. It can be seen and acknowledged only in spiritual light, and the only spiritual light existing with men at the time of a new revelation is that which comes from the former revelation. It is true that at the end of a church this light has become dimmed and obscure, yet it is provided by the Lord that it should be sufficiently preserved to enable all who will to recognize the true Light when He comes. "In Thy light shall we see light." When, however, men have recognized and received the new Light they are thenceforth to walk in the light, and not to return to their former obscurity.
     The Old Testament pointed to the coming of the Lord, and, even in the darkest age of the Jewish Church, there were yet some who had so far preserved the light of their Word as to enable them to look for their Lord, to recognize Him in the fulfillment of their prophecies and to acknowledge Him. Such were the disciples who, after they had acknowledged the Lord, thenceforth walked in the light of His doctrine and by and from that light examined all things.
     This doctrine is beautifully illustrated by the story of the Wise Men. The star led them to Jerusalem where was the Word in the Old Testament, and from this they were directed by the Jewish priests to go to Bethlehem, where they beheld the Light that was born into the world. But when they had acknowledged and adored they were directed to return not through Jerusalem, where was the letter of the Jewish Scripture, but "by another way." When the Jewish Scripture had led to the Light, it was no longer to rule and guide, but it was itself to be seen and understood in the Light of Him whom it had foretold, and who had now come.

250

     The truth of what we have written is confirmed from the life and teachings of our Lord on earth. In the New Testament we are frequently told that He adduced the Scriptures-i. e., the Letter of the Word as revealed to the former church--to show men that He was indeed the promised Messiah. From the light of these Scriptures men were exhorted to see and acknowledge Him. "Search the Scriptures (was the Divine Teaching), for in them ye think ye have life eternal." But when men had acknowledged Him and been baptized, they were then to listen to His doctrine, and to see and confess it in His Light. "The words that I speak unto you are spirit and are life.
     This is especially manifest where the Lord's teaching seems to contradict the former revelation, in which case it is plainly evident that the teaching could be seen only in the new Light. "Ye have heard that it was said by them of old time that whosoever putteth away his wife let him give her a writing of divorcement. But I say unto you, whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery." And so in the other Divine teachings introduced by the words, "Ye have heard that it hath been said, . . . but I say unto you." The unbelieving Jews might well have answered, Prove this from our Scriptures, that we may see it unequivocally. But those who from the Scriptures had seen the Lord, were able also to see His doctrine that it was the Light.
     As in the First Coming so in the Second. In the darkness pf the Christian Church, there was yet preserved enough of the light of the New Testament to enable men to see the Lord in His Second Coming. This light was the light of the general truths of the Letter of the Word. Such truths as that God is One, and He the Lord; that His Word is Holy, and that they are saved who believe in Him and keep His commandments. With a remnant, these truths were preserved, and it was and still is only in the light of these truths that a new revelation could be received and acknowledged. Therefore, when the new revelation was made in the Writings of the New Church, that revelation based its authority on the former revelation.

251

But the men of the New Church have been led to the acknowledgment of the Writings in the light of the Letter of the Word, not that they may return to the former light but that they may walk and see and think and live in the new and growing light.
     Do we then discard the Letter of the Word? Is its sole purpose to point to the Lord's coming? When He has come will its use cease? By no means! Every Divine Revelation is the appearance o Divine Truth on the plane to which it is addressed. But with more interior light comes more interior understanding. The Letter of the Word still stands, even as the Old Testament still stood after the coming of the Messiah. But the Christians were no longer to read the Old Testament in the former light, for a New Light had come. Therefore, many of the laws of the Old Testament-as understood merely in the former light--were abolished; but not one of them was abolished as understood in the Light given by the Lord when on the earth.
     It is similar in the New Church. The Letter of the Word is still the Divine Truth adapted to the planes on which it is written, bringing Salvation to all on those planes who will love and obey it. But to the man of the New Church it is to be read in the light of the doctrine now revealed; from this light he must think concerning it, and he must be guided by its teachings as seen in this light.
     Any other position would seem to lead to no other conclusion than that the Lord is not the Word, nor the Light, but that knowledge of Him and acknowledgment, are to be eternally circumscribed by the shade and appearances of the Letter.

252

WORDS OF ENCOURAGEMENT 1910

WORDS OF ENCOURAGEMENT FRED. E. WAELCHLI 1910

Editors NEW CHURCH LIFE.
     Dear Friends: At the monthly men's meeting of the Carmel Church, the 16th inst., the February number of the LIFE became the topic of conversation. The sentiment was general that, while the LIFE is always excellent, this number is surpassingly so, and I was requested, by a unanimous vote, to convey to the editors the congratulations of the meeting on their production of this number, and to express our high appreciation of their labors in the cause of Truth.
     Sincerely yours,
          FRED. E. WAELCHLI.
               Berlin, Ont., Feb. 21, 1910.
QUESTIONS AS TO CORRESPONDENCES 1910

QUESTIONS AS TO CORRESPONDENCES ARCH. E. EVANS 1910

Editors NEW CHURCH LIFE:
     I have been somewhat perplexed by the teaching that all things have not only a good correspondence, but also an opposite correspondence. Take water, for instance; does good drinking water correspond to both truth and falsity? The natural sun has a good correspondence. If people worship the sun, it seems to me that it is such worship that has a bad correspondence, and not the sun, for that worship cannot affect the sun. The truth may be falsified among men, but the truth itself still remains true. Thus also with evil things; poisonous water can have a bad correspondence only, though it may be used also for a good purpose, as for killing potato-bugs; the act of destroying those evil insects has then a good correspondence, but the poison itself still corresponds to evil. All good things, therefore, have their true correspondence in Heaven, and their opposite in Hell, and vice versa with all evil things. They cannot possibly come both from Heaven and from Hell. If I am mistaken, please show me.
     ARCH. E. EVANS.
          Randolph, Ont.

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     REPLY.

     As indicated by our correspondent himself the correspondence of a thing rests entirely upon its use. Apart from its use it is nothing but a mere form, which, like a picture or a written word, may represent and signify something, but does not correspond be cause it is not a substantial thing. As originally created by God all things had only a good correspondence; their opposite correspondence was introduced when man, after the fall, began to misuse them and thereby introduced disorder even into the physical universe. Then even "good drinking water" could be turned into an evil correspondence, as, for instance, if a man should take too much of it, or drown in it,--the powers of Hell using it for his destruction. Then also the sun,--the mighty correspondent of the Divine Love itself,--could be used by Hell as an instrument of affliction and death, and as an object of the most vile of all kinds of worship. This did affect the sun itself--as to its use, it affected all things of nature, and if the Lord had not come into the world to break down the overwhelming power of Hell both within and without us, no flesh could have been saved. But He effected a universal Redemption, a Redemption including the physical universe itself and all things thereof.
     Evil things never have a correspondence that is good in itself, for all their uses are evil uses; they can be turned into use only because they are negative and harmful to each other, and thus counterbalance and destroy one another. They never create any positive, productive good.-ED.
LAST DAYS OF MRS. HIBBARD 1910

LAST DAYS OF MRS. HIBBARD ROBT. JAS. TILSON 1910

Editor of NEW CHURCH LIFE:--
Dear Sir.--I was interested in the "Journal of Education of The Academy of the New Church--Seminary number, 1884-1909, a copy of which you were kind enough to send me last year. Particularly was I interested in the two articles dealing with Mrs. Sarah de Charms Hibbard, one by her brother, and the other by Miss Alice E. Grant, her colleague in teaching. After reading these I resolved to write you respecting Mrs. Hibbard's closing days in this world, but much pressing work and very indifferent health have prevented my doing so before this.

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     I was intimately acquainted with Mrs. Hibbard during the last eighteen months of her life, meeting her first when we were both taking a holiday at Ryde, Isle of Wight, in the summer of 1898. We were guests at a New Church Home provided by the late Mr. Brooks, a warm-hearted New churchman. At first Mrs. Hibbard did not desire an introduction to the ultra Academician she had been told I was. But after some waiting we had to speak at table, and had exchanged but a few words before we were deeply interested in common themes.
     That same evening she invited me to her private room to hear a long and deeply interesting letter, dealing with spiritual subjects, together with some news from her brother, of whom she spoke with much affection. She opened out her mind in regard to the solid foundation upon which the Academy of the New Church was based, and expressed her intense sorrow at the state of the New Church in England.
     On Sunday, October 2d, she spent the day with us at Brixton, partaking of the Holy Supper during the morning service at Burton Road. She expressed her great delight with our form of worship, and said it reminded her so much of home. During the rest of the day she entertained us with a feast of reason and flow of speech, which delighted us.
     After this she frequently worshiped with us until the summer of the following year when she became too ill to come so far from her house. She desired me to visit her frequently, which I did nearly every week until she died. It was intensely interesting to go over "old times," and hear from her of the early days of the Academy, and of her great admiration of the work done by Bishop Benade and his colleagues.
     She was very severe when talking of the differences which caused her to separate from the Academy, but she endeavored increasingly to be just all round.
     After a splendid talk with her on September 1st, she asked me to grant her two favors, first, to conduct the Memorial Service and see to the cremation of her body, and second, to take a message to the members of the Burton Road Society, expressing her sincere regret that at any time by criticism, before she knew us, she had opposed the great work being done there, and to urge every one to rally to the "authority standard," and to read diligently and live faithfully the Divine Doctrines of the New Jerusalem.

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She asked that that should be given as the message of a woman who was passing home, and had known and well studied every phase of the church's life in America and England.
     Her dread disease slowly but surely went on its course, she bearing her suffering with marked patience, until on Wednesday morning, November 1, 1899, she passed away, and three days later I conducted a Memorial Service in her rooms, her beloved daughter and several friends being present. In the afternoon of that day we took the body to Woking in Surrey, where it was cremated, and I understood that the ashes were sent to Chicago to be buried in the same grave as that in which was deposited the body of her husband. Thus Miss Grant's statement that she "was buried in London" is incorrect.
     I am glad, sir, that such a record was made, as is contained in the Journal referred to, of one who was endowed with such unique gifts, and did such splendid work for the Lord's New Church, as was and did Mrs. Sarah de Charms Hibbard.
     Yours sincerely,
          ROBT. JAS. TILSON.
               London, England, January, 1910.

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     TORONTO, ONT. As usual the Christmas season was a busy one.
     The school closed on the 21st of December, and the children's Christmas service was held on the evening of the 23d. There was a Christmas service for the society on Christmas morning, and on Sunday morning, the 26th, the Holy Supper was administered. No Ontario Assembly this year! We compensated ourselves as best we could by all, old and young, gathering together for a social and midnight service on the evening of the 31st of December. Supper was served at 6:45 After we had done justice to the ample feast the ladies had provided, Mr. Cronlund introduced the spiritual side with a paper on "Courage." The instruction in Mr. Cronlund's paper and in those of the speakers who followed, was a splendid preparation for a new year of life and work in the church.
     After the midnight service it seemed rather strange not to see the faces of our Berlin friends; we have been accustomed to seeing them at that time for so many seasons.
     The school reopened on January 10th with twelve children in attendance.
     On the 27th of January the children's celebration of Swedenborg's Birthday took place, and on the 28th that of the society. The subject of the toasts on that occasion were from Swedenborg's "Rules of Life." After the regular toasts of the evening had been responded to we had the pleasure of hearing from a visitor from another church center. Mr. S. W. Potts, of New York, was present, and gave us a lively account of that ambitious society.
     On Friday, February the 11th, a Valentine Social was given by the young people of the society. The decorations must have affected us, for everyone "heart"-ily enjoyed the evening.
     The Honey Harbor summer camp has had a lasting beneficial effect on the gentlemen of our society.

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Some time ago there came a Wednesday when none of the ladies could undertake the weekly supper. When this state of affairs came to the gentlemen's ears they said, "We shall give it." And give it they did to the satisfaction of every one. B. S.

     THE MISSIONARY FIELD. My spring itinerary began with a visit at the home of Mr. and Mrs. Robert G. Brown and their son, near Streetsville, Ont., over Sunday, February 27th. They live twenty-four miles from Toronto, too far away to attend services at church.
     My usual visit of two days was made at London, Ont., and on the evening of March 1st, a few people met at the home of Mrs. Catherine Gunn and family, to hear the reading of a paper on "The Spiritual Concepts in Swedenborg's Natural Philosophy."
     At Mull, Kent Co., Ont., three days were spent with the Woofenden families. And on March 3d two little children were baptized. This makes thirty-seven baptisms administered by me in the family, in the past twenty-eight years; namely, the parents, seven children and twenty-eight grandchildren. All the adults in the family hold to the New Church. And I have not heard of any one of them ever joining the Old Church.
     At Kalamazoo, Mich., a visit of three days was made with our good friends, Judge W. Wallace Peck and Mr. Brant C. Henyan. As usual, we had much conversation on the Doctrines, and the reading of a sermon on Sunday, March 6th, which was received with marked appreciation.
     The only New Church family we know of in the city of South Bend, Ind., is that of Mr. and Mrs. Hubert J. Tyrrell and their young son. A stay of two days was enjoyed at their hospitable home. Mr. Tyrrell's grandfather Judge Chamberlain, of Goshen, Ind., who passed from this life many years ago, was one of the converts who received the doctrines of the New Church in northern Indiana, in the early days under the vigorous preaching and lecturing of the Rev. George Field.
     Sixty or seventy-five years ago New Church missionaries often had large audiences. But a change has taken place, and at the present day there is very generally prevailing a state of indifference to distinctive spiritual teachings on subjects of religion, and there are few who care to hear them. J. E. BOWERS.

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     BRYN ATHYN, PA. The most important event during the past month was the passing into the other world of Dr. George M. Cooper. His activities among us, both as a physician and a layman, have been so intimate and indispensable that his place will be hard to fill. This taking of another of our men for the work in the spiritual world has made us ponder on the causes that seemingly necessitate a strengthening of the forces in that world. The distress, however, at the thought that so many of our women are left alone to rear their large families, has proved but momentary; it has rather urged all to bend their efforts more closely to the work that lies before us, and has eventually given way before the increased consciousness of a strong sustaining body fighting on our side, in the realms where we all know that mighty battles are waging for our cause.
     Such, in brief, were the sentiments expressed at the meetings held in honor of Dr. Cooper's departure. The day of the burial was pleasant; spring had begun with cheering, warm breezes. The words of our Bishop and of Mr. Acton, at the memorial service held in the evening, as well as the utterances of the speakers who met later with a few of the friends at Mrs. Cooper's home, all tended to temper our natural feelings of regret with stronger trust and confidence.
     On March thirteenth the pulpit was filled by the Right Rev. John F. Potts, who preached on the subject of the ARCANA COELESTIA, giving a view of the great importance of this work as shown him during his great labor in translating. During the month two gentlemen, Mr. Donald Edmunds, of Washington, and Mr. Currier, of Nova Scotia, were baptized; and a graduate of the Academy schools, Mr. Sidney Childs, of New York, made a confession of Faith on attaining his majority.
     The social activities of the month have included two gatherings under the auspices of the Civic and Social Club,--a "German" on February nineteenth, at which Mr. and Mrs. Chas. S. Smith distributed the favors to a merry though rather awkward group of cotillion dancers; a month later Mr. and Mrs. Henry Doering served as host and hostess at a military euchre party. Prof. C. Th. Odhner has given us another interesting lecture on the Gottenburg trial.

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     Two new small organizations have recently arisen in the society; one a literary club at which sixteen of the young folks, by means of papers presented for their consideration, discuss various problems of poetry and prose. The other and later meeting has been formed for the recitation of poetry. The bodies are in no sense rivals, but both are interesting as showing a successful departure in our social customs. There are other groups, not quite as formal, engaged in the study of Swedenborg's science and Miss Beekman's work.
     The great news of the month from the Academy is that Mr. Pitcairn has recently added to his many generous gifts an endowment of a hundred thousand dollars as a pension fund for the benefit of the workers in the Academy. This will perhaps be interpreted by "our friends, the enemy" as "another death blow to the Academy."
     The boys have concluded their victorious basket ball season without suffering a single defeat. In all, eleven teams have been left wiser but sadder for their team. Signs of base ball are now beginning to appear. On Friday, March 11th, the school listened to a very interesting lecture by Mr. Parke Schock, of the William Penn High School, of Philadelphia, on "Commercial Life."
     To conclude, both school and society regret that Mr. Synnestvedt, owing to ill health, has been forced to retire to the wilds of Chicago to enjoy the ozone for which that breezy city is noted. We hope that he will soon return.     L. G.

     PITTSBURGH, PA. To meet a pressing need, which has been a source of much thought among the parents, a class for young people now attending secular schools, has been established by the pastor. This class meets every Wednesday afternoon in the church building. The first hour is taken up with a doctrinal class conducted by Mr. Pendleton, after which all join in a little picnic supper under the supervision of one of the ladies.

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     On Thursday evening, March 3d, a dance was given by Mr. and Mrs. Walter D. Uptegraff at the Bellefield Club. The evening proved an enjoyable one.
     Our old friend, the "Mortgage Fund Entertainment," dropped into town Saturday evening, March 5th, and we were all invited to call and pay our "respects" at the home of Mr. and Mrs. S. S. Lindsay. A pleasing musical program provided entertainment for the first part of the evening, which was interspersed with recitations. The grand finale was a short play, entitled "A String of Pearls;" cast, of course, being composed of local talent. As a whole the evening proved a big success, both socially and financially.     B. P. O. E.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The First German Society of BROOKLYN under the leadership of Mr. F. Muhlert, recently separated from Mr. Diehl's society shortly after the two societies had been received as a member of the New York Association, and thus of the General Convention. Mr. Muhlert, it may be remembered, was ordained by several lay members of his congregation, shortly after their separation from the General Church some twenty years ago. The reception of the society and its leader into the New York Association appears to carry with it the recognition of this ordination as valid. The society now includes twenty members.
     The First German Society of ST. LOUIS is Seeking for a pastor, "preferably" one who can speak German as well as English, though "this is not insisted on." Since the retirement of its former pastor, the Rev. Mr. Nussbaum, the society has been ministered to by Mr. Adolph Diephuise, a Beer, who recently graduated from the Convention's Theological School. But Mr. Diephuise has notified the society "that he will be compelled to discontinue serving us on account of his entire time being taken by his duties at the public library."
     Mr. Reece, another recent graduate of the Theological School, a classmate of Mr. Diephuise, is now conducting services for the Los ANGELES society, which was left without a pastor by the removal of Mr. Dunham to Denver.

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     GREAT BRITAIN. The death of the Rev. Peter Ramage, on February 4th, at the age of 74 years, removes from the church in England one who, at one time, was prominent in the prosecution of the cause of total abstinence, and of bitter hostility to the Academy He served both causes with zeal during his editorship of THE DAWN--a journal of which, during its brief career, he was the editor and the inspiring spirit. During the past ten years or more Mr. Ramage has been unable to do any work in the church, for "a complete mental and physical break down" compelled his absolute retirement from the ministry.
     Following its usual custom the KEARSLEY society observed Swedenborg's birthday by a distinctive celebration. But a departure this year consisted in uniting in the celebration the neighboring societies at Besses, Bolton, Radcliffe and Worsley. This year also is the first time what the celebration has been held on the actual date of Swedenborg's birthday. The celebration took the form of a tea--at which about fifty were present--after which followed suitable addresses by the Rev. Messrs. W. H. Claxton, A. Stones and J. Howarth.
     On February 5th the WORSLEY society gave a reception to welcome the new pastor, the Rev. Wm T. Stonestreet. This society has been without a regular minister for the past ten years.
GENERAL ASSEMBLY 1910

GENERAL ASSEMBLY C. TH. ODHNER 1910

     Announcements.

     Special Notice.

     The Council of the Clergy of the General Church of the New Jerusalem will meet at Bryn Athyn, Pa., on June 10, 11, 13, and 20, 1910.
     The Seventh General Assembly will be held at Bryn Athyn on June 15-19, 1910.
     C. TH. ODHNER,
          Secretary G. C. N. J.

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GENERAL ASSEMBLY ANNOUNCEMENT 1910

GENERAL ASSEMBLY ANNOUNCEMENT E. F. STROH 1910

     The Bryn Athyn Society is making extensive arrangements for the entertainment of visitors to the General Assembly, June 13-19. The society will be able to accommodate all who can come, and a most cordial invitation is extended to all members of the General Church of the New Jerusalem, and those interested, to attend the Assembly, which gives every promise of being one of the largest and most useful ever held.
     All who are planning to come are kindly requested to send their names, as early as possible, to E. F. Stroh, Chairman of the Entertainment Committee, so that accommodations may be assigned. Those residing in church centers, may give their names to the persons to be appointed, who will forward them to Mr. Stroh.
     In order to make the most complete and comfortable arrangements, the Committee wishes to obtain visitors' names as soon as possible. However, for those who are unable to decide until later, requests for accommodations may be sent as soon as convenient, even as late as the time of their arrival in Bryn Athyn.
     The Bryn Athyn Society, as at former assemblies, will provide sleeping accommodations in the private homes and in the Academy's dormitories.
     A new departure, however, will be inaugurated in the serving of the meals. In place of the large daily banquets of former assemblies, there will be but one general banquet, to be served in the new Auditorium on Sunday evening, June 19th. All the other meals will be served on the restaurant plan, in the Academy Dining Hall. This service will be as follows: 7 to 9, for breakfast; 12:30 to 2:30, for dinner; 5:30 to 7, for supper. Breakfast and supper will be 25 cents a plate, and dinner 50 cents a plate.
     As the assemblies have been assuming larger proportions every year it has become absolutely necessary to request all visitors to patronize the Dining Hall. In this way guests will relieve the individual families of much additional work and responsibility, and leave all the members of the Society free to attend and enjoy the meetings of the Assembly. The Dining Hall will open on Tuesday evening, June 14th.

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     The railroads having discontinued the "fare and one-third" rate, substituting therefore the "fare and three fifths" rate, which is practically the same as the mileage ticket rate, the Committee recommends that visitors procure mileage tickets where possible, or avail themselves of the usual excursions to Philadelphia, Atlantic City, and other near-by points. The Committee will endeavor to obtain definite information as to dates of excursions, to be given in a later notice. Arrangements will also be made with the Bureaus of Information at the several railroad terminals to direct travelers to Bryn Athyn, and any requests for information on arrival in Philadelphia may be made to these bureaus.
     In order to accommodate those who would like to extend their stay in Bryn Athyn for a week or longer after the close of the Assembly, arrangements may be made for rooms at the Dormitories, at the nominal student rate of $1.00 a week. Meals may be obtained at the Inn, at the same rates as during the Assembly.
     E. F. STROH,
          Chairman Entertainment Committee.
ORIGIN OF EVIL 1910

ORIGIN OF EVIL Rev. W. F. PENDLETON 1910

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NEW CHURCH LIFE
VOL. XXX          MAY, 1910           No. 5
     The end of creation is man, and the end in man from creation is heaven, where he may live a life of happiness and use forever. This end is not implanted in any other finite creature. Man alone has the gift of immortality. Hence when he is in a state of true order he is the perfection of finite things, because he can receive more of the Lord,--has implanted in him more of the Divine things of the Lord than any or all other finite existences. But in order that he may receive what the Lord has to give, he is created a faculty of reception; and at first he is nothing more, for, as we know, every infant is born in total ignorance, and has all things to learn. He is born a faculty of reception, or with the ability to receive. He begins to receive at birth, and continues to receive life from the Lord, and of this reception there is no end to all eternity. The soul and mind continues to receive life, just as the body continues to receive food from birth to the end of life in the world. There is an end or limit to the latter, but there is no end or limit of time put upon the reception of the spiritual food of the Divine Love which is life.
     The Lord is Infinite Love and Infinite Wisdom, or, what is the same, Infinite Will and Infinite Understanding; therefore, in creating man a faculty of reception, that He might impart Himself to him, the Lord gave to him a finite will and a finite understanding, the will to be a receptacle of love and the understanding to be a receptacle of wisdom. Now the effect is always the image and likeness of its cause, and receives into itself as much of its cause as it is capable of receiving; especially is this true of that Infinite cause, God, and the finite effect, man; especially is this true of Infinite Will and Infinite Understanding and their finite effect, will and understanding, as existing in man.

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Hence, we read that, "God said, Let us make man in our image and after our likeness. . . . And God created man in His own image, in the image of God created He him; male and female created He them." (Gen. i. 25, 27.) In the natural sense of the words, by creating man male and female is meant the creation of man and woman; but in the spiritual sense is meant that God in creating man--whether man or woman--made him will and understanding. These, will and understanding, are what make man to be man; these are the mind, the man himself, and the body is nothing but their natural form and effect. The will is what is meant by male, and the understanding by female; and these two, will and understanding conjoined into one, make a marriage which is called the spiritual marriage. It is thus that man is made into the image of God, into the image of Infinite Will and Infinite Understanding,--that image in man being conjoined into one, as they are conjoined into one in their origin in God. Love and wisdom, therefore, are man and are what make man, or, what is the same thing, will and understanding are man and are what make man, and these are man because they are in their origin God and are what make God. This, then, is what is meant by the words, "And God created man in His own image, in the image of God created He him; male and female created He them." Indeed, God could not possibly do otherwise than create man into a finite image of Himself,--even as every cause creates its own effect into an image of itself.
Love and wisdom are the two central and essential faculties that make a man, but there are other human faculties and qualities, subordinate to these, which illustrate the truth that man is in the image of God, a finite image of the Infinite. God has Omnipotence, and from this man has power; God has Omniscience, and from this man has knowledge; God has Providence, and from this man has prudence; God acts infinitely from Himself, and from this man acts finitely as from himself; God has infinite freedom, and from this man has finite freedom,--freedom of will, freedom of understanding, and freedom of speech and action. Man could have none of these or any other human faculty unless he derived them from an infinite origin in God.

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     Let us consider more fully the last two propositions which we have mentioned, since they go together and cannot be separated, namely, that God has infinite freedom, and the consequent effect that His finite image, man, has finite freedom; and also that God acts infinitely from Himself, and, therefore, man, His finite image, acts finitely from himself, or rather as from himself. It is said as from himself, because God alone, the Infinite, can act from Himself. Everything else, each created and finite thing, always acts, and call do no otherwise than act, from something prior to itself, outside of itself. There is no exception to this rule in the created universe.
     The infinite freedom of God is because of the infinite love of God; for freedom and love are united as one; they cannot be separated. Love can operate only in freedom, can exercise itself only in freedom, can go forth into act only in freedom, can enjoy its happiness and delight only in freedom; and thus can exist only in freedom. If love cannot operate these things in freedom it dies; for love never acts by compulsion and force; what any one does from compulsion and force is not done from love, and so is not done in freedom. Love, therefore, exists and flourishes in its full and free operations, works, and effects, where it is unhindered and unimpeded in its exercises. And since nothing can hinder the operations of God's love, He is infinitely free, and man to be in the finite image of God must be finitely free; and he is free so far as his love is not hindered or impeded in its operative effects. No man of sound reason can deny that there is such a thing as human freedom that every man is free, when he reflects that man is in the image of God, and when he acknowledges that freedom is the necessary consequent of love.
     We have also stated that God acts infinitely from Himself, and, therefore, that man acts finitely from himself, or as from himself. And it was also indicated that the phrase as from himself is used in the Heavenly Doctrine because finite man cannot really act from himself. God alone can do this. But since man is in God's image, the appearance to him is that he acts from himself; and God grants to him this appearance that he may be in the image of God, but teaches him at the same time that the Creator alone can act from himself; teaches him that man, appearing to act from himself, must acknowledge that he acts from God and not from himself.

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To act from God is to act as from himself, as if it were from himself. But it is attended with spiritual disaster to man if he confirms the outward appearance that he loves, thinks, and acts from himself and not from God.
The perception and acknowledgment that a man, though he appears to act from himself, really acts from God, and thus that he acts only as from himself, is what is meant by the tree of life in the midst of the Garden of Eden, and also by the tree of life in the midst of the street of the city New Jerusalem and on either side of the river of life; but the belief and persuasion that a man acts from himself, lives from himself, and not from God, is meant by the tree of the knowledge of good and evil, concerning which the Lord God said to the man and the woman, "Thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die." Not the death of the body, but the death of the soul, spiritual death, is what is here meant. God alone acts from Himself and lives from Himself, and if a man believes and confirms himself in the belief that he acts and lives from himself, he separates himself from God, and shuts himself out from heaven; for he then tries to make himself like God, even as the serpent said unto the woman "Ye shall not surely die; for God doth know that in the day ye rat thereof, then your eye shall he opened, and ye shall be as God, knowing good and evil." (iii. 4, 5.) This is what s meant by eating of the tree of the knowledge of good and evil, in the doing of which he brings upon himself spiritual or eternal death because he tries to make himself like God.
We have said that freedom is the necessary consequence of love, and it should be remarked that with freedom as proceeding from love there is also delight and at the same time life. It is well known that freedom and happiness go together and that they cannot be separated, and along with freedom and happiness there is the sense of life. There is thus no life and no delight without freedom, and neither of these three without love and the activity of love. It is from the love or from the will that these three proceed and are established. But man has also understanding as well as will, thought as well as affection, wisdom as well as love, and thus rationality as well as liberty. The understanding is also from the will or the love, for the love is the source of everything a man has; the love is the man himself, and especially in the spiritual world, everything else of the man is naught but the proceeding, the form, the activity of his love.

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In that world whatever is not from his love, and a part of it, man cannot possibly retain: He casts it from himself as something of no value, or as something detested and hated. Every angel is nothing but a form of his love, and it is the same with every devil of hell. But every angel is a form of heavenly love, of love to God and love to the neighbor; and every devil is a form of infernal love, which is hatred of God and the neighbor; hatred of all but himself.
Now what a man loves he wills, and what he loves and wills he thinks about. A man is always willing what he loves, and thinking about what he loves, and he cannot do otherwise. He is borne to it as by an irresistible stream. To will contrary to his love, to think against his love, is to will and think against himself, against his very life. This a man cannot possibly do in the spiritual world, nor inwardly in himself even in this world. While here in the life of the body a man may speak and act contrary to his love, but he does not do it from the heart; it is only a temporary yielding to pressure from without, against which the thought and will of his spirit ever strives, no matter what the outward appearance may be. Therefore, not only all freedom, all delight, and all life are from love or from the will, but also all understanding and all thought. The understanding is but the will taking on a form in the thought and by the thought giving complete form to the mind. When, therefore, the will takes form, its first and essential form is the understanding from which it takes on the further form of speech and action; and since all the operative effects of love or the will are free, therefore the understanding is free, the thought is free, and the rationality is in a state of freedom. And not only is man free in the thought of his understanding, but since he acts as from himself, so also he thinks as from himself. There is no other appearance but that our thought is our owe, nor does it appeal to spring from any other source. It is indeed inspired from the spiritual world, or from the Lord through the spiritual world by the love of the will, but the appearance is that it is our own and from no other source. It is thus that our thought is free in its appearing to be altogether our own, altogether self-derived; but revelation teaches that we are not to confirm this appearance; we are to believe that the thought together with life is from a source above and prior to ourselves.

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Man is to eat of the tree of life, but not of the tree of the knowledge of good and evil.
In the as of himself, therefore, we find the essential human freedom. It is the consciousness in man that he acts from himself, thinks from himself, lives from himself, that makes him free, and gives him the sense of freedom. No one is free who continually lives under the dictate or command of another. This is necessary for a time in childhood, necessary in the beginning of life; but the child must become a man, and manhood consists in freedom of thought and action, and in the government of one's own life not subject to the will or command of another. A man is to act as from himself even when he acts from God; nor does God ever appear visibly to him and tell him, command him, what he is to do. God teaches him by His Word, but to every man is left the application of the truth in the freedom of his own understanding and will, in the freedom of his own thinking and doing. If a man were not conscious of acting from himself, and under the constant appearance that he acted from himself, there would be no sense of freedom, and every man would be a human automaton. The Lord in His mercy, therefore, preserves forever the appearance that a man thinks and acts from himself, lives from himself, merely requiring that he acknowledge in his heart that all that he does is really from God.
It is plain, therefore, that a man, every man, has full freedom of will, and there is no obstacle in the way. He can will what he pleases, or love what he pleases; the same is true of the thought, nor is there anything to prevent him from thinking what he wishes to think, or doing what he wishes to do, so far as the laws established for the preservation of order do not hinder and restrain. The angels of heaven, who live continually in a state of order, are all in this full freedom of will, thought and action; and men would be if they were in a like order such as reigns in heaven. Every man, indeed, even in this world, has full freedom of will, and there is no obstacle to his exercise of will; he can will what he pleases, or love what he pleases. The same is true of the thought; there is nothing to prevent a man from thinking what he wishes to think; everyone knows that his thought in itself is wholly unrestrained, except the restraint which he himself puts upon it.

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This plenary freedom of will and thought the Lord ever preserves, never permitting it to be infringed upon. In this world, however, the Lord cannot give to men full freedom of action, cannot give to them the same freedom in act, as He gives to them in will and thought; for if men were granted the same freedom in speaking and acting, as they have in thinking and willing, there could be no civil or social order, and the existence of the human race upon earth would be impossible. Hence laws are necessary to restrain the outward actions of men, that human existence may be made possible by protecting the innocent and the good, the weak and the defenseless, from the wicked and evil-doers among men. But in the other world, as we have said, men come into full freedom of action, especially those who become angels of heaven. It is plain that the evil, although they are allowed in this world and in the other full freedom of thought and will, cannot be allowed even in the other world to do all that they wish to do, for they would thus destroy society upon earth and heaven itself. Only the good, that is, the angels of heaven, are allowed to bring into speech and act all that they will and think. The angels are the only freemen in the true sense of the word, and the fullest and highest exercise of freedom cannot be given anywhere but in heaven.
The Lord, therefore, imparts to every man full liberty of the mind, full liberty of will and understanding, and from this full liberty of action so far as the act does not interfere with the order of the universe. It is well to note, however, that the Lord gives to man the liberty of acting even contrary to the laws of Divine order; for unless this liberty were also given it could not be said that there is such a thing as human freedom. The freedom of keeping the law, and of acting according to order, carries with it the freedom to disobey the law and to act contrary to order. On the other hand, the freedom to disobey the law, and to act against order, carries with it the freedom to live according to law and order. The one freedom involves the other. The true and rational freedom of man, therefore, consists in being free to will and think evil, and even to do it, and then in the exercise of self-control to do it not. The freedom that does not carry this with it is not freedom but only a name, only a word that is called freedom, from which the thing itself is absent.

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Nor can it be said that an evil is removed from any man's life until he is free to do it, and then does it not; or at any rate, a man must find himself in his will and thought on the way to a free exercise of any given evil before it can be seen, resisted, and shunned,--removed from his life.
     There is, then, no essential human freedom unless there be with it the freedom to do evil, and in this is found the cause and origin of evil. God is not the cause of evil; He did not create evil when He created the universe; He did not make hell when He made man; but He made man in the image of Himself, and thus made him free; and in making him a free and rational being, He gave him along with this, as a necessary accompaniment of it, the freedom to turn away from God to himself and to the world, to turn away from heaven to hell, to eternally separate himself from God. As we have seen, the freedom that does not carry this with it is not freedom. Man must have the freedom of turning away from God, in order that he may be free to turn to God and love.
     This is the origin of evil. Man in the exercise of his freedom has turned away from God, and because of it evil has come into the world. Evil or sin is the act of disobedience to God and the laws of His order. Every man knows that he is free to do evil, or commit sin, and every man knows that he is free not to do it. Every man knows that he is free to turn away from God to the devil, and he knows that he is free to leave the devil and all his works and turn again to God. This is the way God created him, this is the freedom God gave him in the creation,--this freedom which every man knows that he has in himself. And God could not have created man in any other way, in any other image; for it is the image of Himself, the image of infinite freedom, into which he created him.
     In order, therefore, that freedom may exist, there must be free choice between good and evil; and it is this human freedom that is meant,--this free choice between good and evil,--that is meant by the two trees placed in the Garden of Eden, the tree of life and the tree of the knowledge of good and evil. The tree of life is the Lord and heaven, and the tree of the knowledge of good and evil is the world and hell; and to man is given free choice between the two.

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If he chooses the Lord and heaven, then the tree of life is in the midst of the Garden, and every good of heaven is his for the asking; but if he chooses the world and hell, the tree of the knowledge of good and evil will be in the midst of his Garden, and evil will be his lot and sin his portion, springing from the source of sin within him, freely chosen, freely loved and freely done; and nothing else is wished for, nothing else is chosen or loved, nothing but evil, nothing but that which is contrary to Divine order and forbidden by the laws of heaven. Some in the exercise of their own freedom turned away from God,--some in the beginning and many now. Every day hundreds and thousands of men freely choose to do evil, freely choose to bring evil into existence with themselves; when yet they know that they are not obliged to do this, that they are under no compulsion to do evil, that they are free not to do it if they so choose. Men are free now just as they were free when they were first created on the earth, free to do evil and free not to do it. If man, then, freely chooses to do evil, to will and think evil and then to do it, the Lord cannot prevent him from doing so, for this would be to destroy the human image which is inseparable from human freedom. Evil, therefore, originated in the beginning, as it originates now every day, in the abuse of human freedom, in the deliberate choosing to live contrary to the laws of Divine order. This and nothing else is the cause and origin of evil--an origin net in God, but with man in his abuse of that which is from God.
It is said in Genesis (i. 31) that "God saw everything that He had made, and, behold, it was very good." Everything that God made was good, and there was no evil in the order of His creation. A God of Infinite love could not create evil, and hence the distinct teaching is given that everything He created was very good. Still evil has come into existence and is an actual reality with men; but it is not from God, who created only what is good; and since it is not from God it must be from man; and it does indeed come into existence from man, every day and every hour, by the abuse of the two faculties which were implanted in him from creation, the faculty of liberty and the faculty of rationality. In the exercise of the faculty of liberty he does evil, and does it of his own free choice, or he freely chooses not to do it; and in the exercise of his rationality he freely and deliberately confirms evil in the thought of his understanding, or he freely and deliberately rejects it from his thought and thus from his mind and life.

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In this case the evil which he rejects does not come into existence with him, and he comes into the good which God created for him and creates in him. It is the abuse, then, of the two faculties, the faculties of liberty and of rationality, done deliberately by man, that is the origin of evil.
     It is, therefore, horrible to make God the author of evil, since it originated in man himself, and God created only that which is good. One of the good things which God made was the liberty of man, and another good thing which He made was the rationality of man, and by means of these two fundamental human faculties man is capable of abusing and perverting, and is able to abuse and pervert, all the other good things which God has made. For evil is nothing else but the abuse and perversion of the good things which are from God; and evil has no other source and origin--an origin not in God, but in man.
     God is certainly the author of evil if the free will of man be denied. But since the teaching of revelation is that God created only that which is good, and since evil originates with man every day,--evil which he may not do unless he chooses, it is plain that it is from man and not from God. That there is such origin of evil every day with man, all human experience testifies, and every man knows that it is so. It is man, therefore, who in his freedom turns the good which comes to him from God into evil, and it is thus that evil comes into existence.
     That God is not the author of evil, but that it arises with man, may be confirmed by many things of the outward world. The same heat which flows down from the natural sun, together with light, enters into a tree, or a shrub, or plant, which bears good fruit, as that which enters into a tree, shrub or plant that bears evil fruit; in the one it is turned into nourishing food, in the other into a substance which brings poison and death to the body. There is no evil in the heat and light of the sun, as it comes down pure and untainted from its source, but the evil is in the thing which receives and perverts. So it is with Love and Wisdom from the Lord, who is the Sun of the spiritual world. Love and wisdom from the Lord are Life, and this life flows into every man, imparting life to him every moment of his existence,--to every angel in heaven, to every devil in hell, and every good man and every evil man in the world.

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This is what is meant by the words, "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew v. 45.) He gives not only spiritual good, provides it for all, but He gives also natural blessings, the good of this world, to every man--food, clothing, habitation, honors, riches. Some use them for good and some for evil. The evil is thus not in the thing which the Lord gives, for all that He gives is good, but it is in him who receives and abuses the good thing which is given.
In the Garden of Eden the first, state of man was, good. God made him good, but also made him free and warned him not to eat of the tree of the knowledge of good and evil. But man being free chose to eat of this tree of death, and evil came into the world. He was then expelled from the Garden, and a curse pronounced upon him, which means that he brought evil upon himself by disobeying the commands of God, and thus separated himself from God. For God curses no one, man curses himself by turning away from. God and doing evil.
This origin of evil then is not in God, but in man, in the abuse of the freedom which God gave unto him, when He created him in His own image and likeness, and breathed into his nostrils the breath of life. The breath of life is the breath of freedom, the breath of God with man.

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EVIL OF ADULTERY 1910

EVIL OF ADULTERY Rev. E. R. CRONLUND 1910

     "Thou Shalt not Commit Adultery."

     Faithfulness in marriage is the chief of all the moral virtues. This is evident from the teaching of the Church that conjugial love is the head and crown of all the other loves of Heaven and the Church, that these are all gathered together into that love, and that they all flow forth from it. He, therefore, who is faithful to his married partner is pure and clean indeed, he is truly moral, for he who shuns adulteries not only for natural reasons, but chiefly for spiritual reasons, possesses not only conjugial love, but also all the other loves of Heaven and the Church. He, however, who is not faithful to his married partner, he who does not shun adulteries as sins against God, is wholly impure. "From the sole of the foot even unto the head there is no soundness in him; but wounds, and bruises, and putrefying sores." For the love of adultery is the head and source of all evils and of all spiritual and moral impurity. He who is in this love possesses nothing heavenly. Everything of a heavenly nature is driven into exile with him, for the Writings teach that as soon as any one commits adultery and takes delight in it, Heaven is closed to him, that is, he refuses any longer to receive thence anything of faith and charity. (A. C. 8904.) The love of adultery is of such a nature that it carries with it an aversion and contempt for everything that is of a spiritual nature. He who is in this love in his heart scoffs at the holy things of the Word and of the Church. He drives them away from himself, and in this manner he closes Heaven against himself.
     The adulterer is in the lowest degree natural. His life is constituted of merely bodily loves, and he knows of no pleasures but those of the body and of the flesh. He is also in the lowest degree selfish, for he cares not what anguish and grief and pain he may cause as long as he accomplishes his infernal purposes. He thinks of himself alone, for he has no regard either for the neighbor or for the Church or for the Lord Himself. He tramples everything that is holy and pure and clean under his feet.

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If the pure and holy truths concerning love truly conjugial are presented to him, immediately he turns them into what is impure and filthy, for everything relating to marriage and conjugial love suggests to his mind only what is filthy and lascivious. Nor could such things suggest anything else to him, for his mind is filled with nothing but filthiness and lasciviousness. The truths relating to conjugial love can suggest to the mind and draw forth from it only such things as are stored up within it. Therefore, if a man would know himself let him notice what thoughts occur to him and what images present themselves before him when he hears or reads of conjugial love.
     When man enters the spiritual world and the truths concerning conjugial love are presented to him, it becomes known immediately from the effect that they have on him whether he be in conjugial love or in its opposite. In that world man's delights and thoughts cannot be concealed. In this world he may be able to hide his true internal quality, but after death when the book of life is opened, all his works, his thoughts and his intentions, even the most secret, are made manifest to all. Therefore, while man is in this world he should shun and reject the secret thoughts and delights which would cause him to feel ashamed if they were seen and known by others. "Blessed is he that watcheth, and keepth his garments, lest he walk naked, and they see his shame."
     The love of adultery is the opposite of conjugial love, for conjugial love in its essence is nothing else than that two want to be one; that is, that they want two lives to become one life. (C. L. 215.) The love of adultery is the very opposite of this, for it wants to separate consorts and to destroy conjugial unions. It is like a thief which "cometh not, but for to steal, and to kill, and to destroy." Conjugial love, therefore, wants to unite two, but the love of adultery wants to separate them. The Writings also teach that the sphere exhaling from the love of adultery is "like a perpetual Endeavor to dissolve and violate marriages." (H. H. 384)
     That man may not be guilty of breaking this commandment, he must abstain from adulteries because they are sins against God, because they are hurtful to the neighbor and because they are hurtful to the soul, and because "adultery is so great an evil that it may be called diabolicalness itself." (L. 74.)

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If man abstains from adulteries from any external cause whatsoever, he is internally an adulterer, and when he enters the spiritual world he speaks openly in favor of them, and endeavors to commit them, even though he map have appeared to lead a moral life in this world. If man does not shun evils because they are sins against God, the root of evil remains in him, that is, his will remains evil, and after death man has the same will that he had in this world. In the spiritual world, however, man does not hide his will or his real self, but manifests it, for there external bonds are removed. The consequence of which is that he who had not been governed by any internal bonds rushes headlong into evils of all kinds. He only who shuns evils for internal reasons is governed by internal bonds, and internal bonds remain after death but not those which had been of a merely external nature only.
     When man shuns evils because they are sins against God, then the love of evil is removed from him, but if he shuns them for external reasons only the love of evil remains in him, and then he continually commits evils in his spirit. That he who is in the love of evil is guilty, the Lord also, taught when He said, "Ye have heard that it was said by them of old time, thou shalt not commit adultery: But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." Thus merely to lust is to commit adultery. This is because the lust becomes as a deed when it is in the will; for allurement enters merely into the understanding, but intention enters into the will, and the intention of lust is deed.
     The commandment, "Thou shalt not commit adultery," in the natural sense forbids all obscenity. It forbids not only obscene deeds and lusts, but also all obscene and lascivious discourse. Such discourse causes the evils of adultery and other pleasures of insanity to appear attractive. Moreover it carries with it a sphere in which there is stored up a tendency to excuse evils, and in which there is also contempt for marriage and the holy things of love truly conjugial. Therefore, such discourse is forbidden.
     So far as any one shuns adultery in all its forms? so far he is gifted by the Lord with love truly conjugial.

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This love is spiritual celestial love itself, which is the image of the love of the Lord and of the Church, from which also it is derived, and thus in itself it is holy, it is charity itself, purity and innocence; also it makes men to be loves in form, since consorts can love each other mutually from inmosts, and thus form themselves into loves; while adultery destroys this form, and with it the image of the Lord, and, what is horrible, an adulterer mingles his life with the life of the husband in his wife . . .; and since this is profane, hell is called adultery, and heaven, on the other hand, is called a marriage. (P. 144.)
It was said that conjugial love with its chastity enters into man so far as what is opposite is shunned. From this it follows that no one can know what conjugial love with its chastity is except he who shuns the lasciviousness of adultery as sin. A man may know that in which he is, but he cannot know that in which he is not; if he knows anything in which he is not by description or by thinking about it, still he only knows it obscurely, and as involved in doubt; wherefore, he does not see it in a clear light, and free from doubt, until he is in it; in the latter case, therefore, he knows, but in the former case he may be said to know and not to know. The truth is, that the lasciviousness of adultery and the chastity of marriage, compared with each other, are like hell and heaven compared with each other; and that the lasciviousness of adultery makes hell with man, and the chastity of marriage makes heaven with him. (Life, 76.) And we have this further teaching in the Heavenly Doctrines of the Church that, "They who have reputed adulteries as wicked, and have lived in the chaste love of marriage are pre-eminently in the order and form of heaven." (H.H. 489.)
Conjugial love in its origin is the marriage of good and truth in heaven. The love which is between good and truth in heaven is turned into conjugial love on earth. A true marriage, therefore, is the orderly ultimation and image of the marriage of good and truth, which is the heavenly marriage. The heavenly marriage is the internal of the marriage of husband and wife and the soul of it, and the two marriages make one as the internal and external man make one with the regenerate man. There is also a correspondence between the heavenly marriage and the marriage of husband and wife, for the man is the form of truth and the woman is the form of good, and thus consort loves consort as truth loves good, and as good loves truth.

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As the union of good and truth is the internal of marriage, therefore, the union of good and truth is marriage itself and conjugial love itself. From this it follows that as to commit natural adultery is to sunder the union between husband and wife, so to commit spiritual adultery is to destroy the union which exists between good and truth. To commit spiritual adultery is, therefore, to destroy that union with which marriage makes one and to which it corresponds. In other words, to commit adultery in the spiritual or internal sense is to pervert the good and falsify the truths which are of the doctrine of faith and charity; and inasmuch as these things are signified by committing adultery, it also signifies to apply the Word to confirm evils and falses, for the Word is the veriest doctrine itself of faith and charity, and the perversion of the truth and good of the Word is the application thereof to falses and evils.
     As marriage in itself is the union of good and truth, so adultery in itself is the union of evil and falsity, which is the infernal marriage, and adultery corresponds to this marriage. This is the reason also why adulteries in themselves are so wicked, and are called abominations; and, on the other hand, why genuine marriages are holy, namely, from this, because they correspond to the marriage of good and truth, which is the heavenly marriage.
     As the delight of natural adultery is the delight of violating marriages, so the delight of spiritual adultery is the delight of destroying the conjunction of good and truth. This conjunction is destroyed when truth is falsified and when good is perverted, and when the conjunction of good and truth is thus destroyed it is as when consorts are separated through unfaithfulness to each other.
     The infernal marriage of evil and falsity is adultery itself, and the source of it, and he who is in spiritual adultery is also in natural adultery and vice versa. That is, he who is confirmed in a life of evil and in a belief in falses would not hesitate to commit any obscene deed if not restrained by external bonds. Because the men of the Christian Church have separated faith from charity, therefore it is that the love of adultery reigns there more than anywhere else.

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This is evident from the following statement in the Doctrine of the Church: "The reason why at this day there are more adulteries in the Christian world than in any other religion, is that they separate good from truth, or charity from faith, and where these are separated, then from the influx they can know no better; they, therefore, confirm adulteries and not marriages." (L. J. Post. 344.)
     Spiritual adultery and natural make one, for when celestial and spiritual things are perverted in a lower sphere, they are turned into such things as belong to adulteries and whoredoms; hence it is that contaminations of good and perversions of truth are described in the Word by adulteries and whoredoms. (A. C. 2466.)
     The love of adultery reigns in the world at the present day, and it infests every man coming into the world. The only protection against the deadly assaults of this love is to be found in those Heavenly Doctrines that the Lord in His infinite mercy has revealed in His Second Coming. In those Doctrines the sweetness, purity, and innocence of true marriage are manifested in a manner in which it has never been manifested to men before. The filthiness and wickedness of adultery is also manifested in those Doctrines in a manner entirely new. And so man is in greater freedom than ever to choose between love truly conjugial and its opposite.
     The Lord has promised that conjugial love, which is the jewel of human life and the repository of the Christian religion, will be restored to the men of this earth, and it will be restored when the Church betroths herself to her Lord and is married. In other words, conjugial love will be restored when the men of the Church believe the truth and live it. When they do this then the heavenly marriage exists within them, and then love truly conjugial will follow as the natural result. O Lord, "Save Thy people, and bless Thine inheritance; feed them also, and lift them up forever." Amen.

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PROMOTING THE ORGANIC USES OF THE CHURCH 1910

PROMOTING THE ORGANIC USES OF THE CHURCH EDWARD CRANCH 1910

     In view of the near approach of the great Assembly at Bryn Athyn, it is fitting that we pause to consider, and ask ourselves the question, "What am I doing to uphold and strengthen the Lord's church on earth?"
     The Church as an organic body should make one with Heaven, and will some day be large and strong enough to be the whole community, and to bring all things of the world into the order of Heaven. Until that time comes, when the Church, now among few, will, under the Providence of the Lord, be received among many, the Church is charged with the duty of bringing to her own members, and, so far as possible, to the world, the Divine goods and truths of the New Dispensation, to the end that our lives, customs, laws, and policies may be so influenced by the messages of the Lord, that Heaven shall be realized upon earth,--for which we daily pray.
     The Church provides spiritual food. Are its members trying to assimilate it? Do we read, study, pray to know the Lord's will, all that is to be done "as in Heaven, so also upon the earth?"
     That we may be helped to remember that the very life of every common body depends upon the help of all its members, just as much as the members depend upon the community and its leaders, it seems well to quote a remarkable passage from the work on the DIVINE LOVE (no. xii) in the APOCALYPSE EXPLAINED, now given in a somewhat careful new translation from the Latin, existing translations appearing rather vague and indeterminate. The extract is as follows:

     "Every use whatsoever draws its life from the community, and from it the necessary, convenient, and delightful things of life flow in, according to the kind of use, and according to the affection for it.
     "This is an arcanum not hitherto disclosed, that every sort of use draws its life from the community, and that from the community the necessary, convenient, and delightful things of life flow in, according to each kind of use, and according to the quality of the affection for it.

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     "Something of this arcanum appears indeed in the world but not so clearly that it can be seen how it is, for in the world every man receives from the community the necessary, convenient, and delightful things of life according to the excellence and extent of his service. From the community, some are paid wages, and some are enriched.
     "The community is like a lake, from whence flow remuneration and opulence. Uses and arts which are loved, produce and draw forth those rewards.
     Yet from these facts it cannot be known how it is with uses in themselves, for in the world both the evil and the good, as much they who do no uses, or evil uses, as they who do good uses, are now and again rewarded and acquire riches.
     "It is otherwise in the spiritual world, where uses are laid bare, and it is revealed from what source they are, and in what location in the spiritual Man, who is the Lord in the heavens, they are.
     "There every one is remunerated according to excellence of use, and at the same time according to the affection pertaining to the use.
     "In the spiritual world no idler is tolerated, no lazy vagabond, no vain boaster out of the studies and works of others, but every one must be prompt, active, earnest and diligent in his office and business, and put honor and reward, not in the first, but in the second or third place. According to these conditions with those in that world there inflow the necessary, convenient, and delightful things of life.
     "That these flow from the community is because they are not procured by each one for himself, as in the world, but come forth in a moment, and are given gratis by the Lord. And since in the spiritual world there is communication and increase of all thoughts and affections, and, in heaven, communication and increase of the affection of uses, according to their kinds, and because all in the heavens are affected and delighted by uses, therefore, the necessary, convenient, and delightful things of life spread abroad abundantly from the community into the use of each one, and as a fruit of use into the one who does the use.
     "The necessary things of life, which are given gratis by the Lord, and which come forth in a moment, are food, clothing, and habitation, which correspond throughout with the use in which an angel is.

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     "Convenient things are such as belong to these three necessaries, and are a pleasure to the angel, besides various ornaments upon the tables, on the ornaments, and in the house, beautiful according to use, and splendid according to the affection of the use.
     "Delightful things are in consociation with the married partner, with friends, with companions, by all of whom one is loved, and whom he loves. Such mutual and reciprocal love is brought forth from every affection of use.
     "That there are such things in heaven is because there are such things in man, for heaven corresponds in all things to man, so also the man who is in the affection of use from use, or for the sake of use, is a heaven in least form.
     "In man there is not any member, and not any part in a member, which does not draw from the community (the body) its necessities, its conveniences, its joys--thither the community (the body) assembles special things according to the use of that member; whatever one part needs for its own work, this is brought there from the nest adjacent parts, and to these from their nest neighbors, thus from the whole (body), and that part in like manner shares from itself to the rest according to need.
     "It is like this in the Divine Spiritual Man, who is heaven, because it is similar in the Lord.
     "From these considerations it is plain that every single use anywhere is a representative of all uses in the whole body, and thence in every single use anywhere, there is an idea of the universe, and by that an image of man.
     "From whence it is, that an angel of heaven is a man according to use, nay, if it be permitted to speak spiritually, use itself is a man-angel."

     The mutual and reciprocal character of organic life is well shown in the above, especially in what is said of the importance of the affection pertaining to the use, as well the affection for the use, held by the party to whom the use is done, as the affection felt in the use by the one doing the use, for both situations are considered in the rewards of use.

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In the world, money, the common circulating medium, by which the "necessary, convenient, and delightful things of life" are conveyed from one to another, needs to be provided, but the affection for the use, both in giver and recipient, must be genuine, for true vitality to proceed.
Let us give freely and wisely, and let us all study the Word of the Lord as revealed to the New Church, thus helping every way to carry out with unselfish affection the uses of the Church in the world. So will we find the reward of mutual love, and begin to realize heaven upon earth.
SCIENTIFIC WORKS, THEIR VALIDITY AND VALUE 1910

SCIENTIFIC WORKS, THEIR VALIDITY AND VALUE E. E. IUNGERICH 1910

     There are sound a priori considerations that justify a belief in the truth of the Scientific Works irrespective of whatever appearances to the contrary one may occasionally happen upon. Of these we will cite two:
     Swedenborg in a letter to Oetinger in 1766 declares he was led by the Lord into natural truth during the thirty-five years prior to the opening of his spiritual sight. He declares he was then given further a love of truth for its own sake, and that this training in natural truth was an indispensable preparation for the rational understanding of the subsequent truths of revelation. (Tafel's Dec. 232.) At the close of the INTERCOURSE OF THE SOUL AND BODY he declares he had been a natural fisherman, an investigator of natural truths, as a preparation to becoming a spiritual fisherman.
     In the face of these declarations it is not possible to entertain the thought that there are any really essential blunders or contradictions in the works of this period. To do so would be to cast disparagement upon the Lord's leading of this man who was to receive the crowning revelation. To do this would be to impugn the substructure of natural truth by which the revelation of spiritual truth will rule the nations with a rod of iron.

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To construe the Lord's leading of Swedenborg during this period as a sort of vastation is which he was progressively disabused of beloved falsities without entering into much truth, is to suppose that the love of truth for its own sake did not lead him into truth but gave to this natural fisherman a stone for bread and a serpent in place of a fish.
     The doctrine of the affirmative attitude is validly applicable here. This doctrine has occasionally been misused, as in the case of current modern theories which, on insufficient basis, have been affirmatively welcomed as the genuine truth. But the case of the Scientific Works is different. The plea in their behalf comes from Swedenborg and from revelation.
     What is needed is an attitude of greater affirmation towards them, and a putting aside of the details that arouse a belief in their partial erroneousness until a future time when greater familiarity with them will afford more light. It is true there are many difficulties to be met with in these Works. Some will require the co-operation of many minds and the labor of ages before they can be reconciled, and there are possibly others that will not be cleared away until the theology of the Church definitely requires light from work of this sort. This work is rendered more laborious if there is only slight recognition of its value to the Church, and especially so if accompanied by a cloud of doubts arising from prejudice, tradition, or negative environment. (II E. A. K. 272.) What is needed, therefore, is a dismissal of attempts to establish in short order some negative proposition about them in whole or in part; and a willingness of the laborer to make use of them in the fields with which he is best acquainted, and in which the fallacy of current worldly theories has presented itself.
     "I pray," writes Swedenborg in the conclusion of the LESSER PRINCIPIA, "that you treat this work with favor, and do not give your assent or dissent to these principles until you have traversed them several times and examined them with a mind free from prejudices. I do not indeed assert that this theory is free from all error, but if there is any, kindly correct it, for I shall most thankfully acknowledge any genuinely made emendations." "If any one should find in my principles what is not in accord with experience or analytic geometry, or what is defective or imperfect, and will communicate the same to me, I will embrace it with both arms. For truth is the only thing.

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It is my sole end; and I shall be more grateful to him if at the same time he show me out of his own storehouse things truer. . . .     I did not bring out these things to win the favor of the learned world or to acquire any name or fame. I published them, led solely by the love of truth. It matters little to me whether or no I win the assent of all or none, or whether I get much or little praise. To one zealous for truth and a true philosophy such matters are of no concern.
The last two citations are from the PRINCIPIA. (See Chap. II. at end, and Appendix.) It is a matter of history that the mathematician Celsius (see Tafel's Dec. zoo) attacked some of the mathematics of the PRINCIPIA, but his criticisms were evidently not "a genuinely made emendation," for Swedenborg refuted them with energy and proved his point.
     The value of the Scientific Works to the New Church will he in evangelization and as an indispensable support and substructure to the theology. To be of value in either field requires that they should be freed from the suspicion of being false.
     Their value in evangelization is involved in the following citation from the prologue of the ANIMAL KINGDOM: "They who live inspired by divine faith will regard as trifling the entire work of confirming arguments, and will perhaps laugh at these our volumes; for what is the use of demonstration where there is faith, what is the use of preaching about light where there is sight? Thus faith is above all demonstration, because above all philosophy of the human mind. . . . And he who without the leading of the understanding believes simply in things revealed, is the happiest of mortals, the nearest to heaven, and at the same time an inhabitant of both kingdoms. But these my works which you see written are written for those only who never believe save what they comprehend by the understanding; who boldly invalidate . . . and deny the existence of supereminent things sublimer than themselves. . . .     For these alone I study, and work out my volumes, and to them I dedicate these. For when by the analytic method I shall have demonstrated truths themselves, I hope those inferior shadows, or material clouds, which darken the sacred abode of the mind will be dispelled, and there will be, with God's favor, who is the sun of wisdom, an approach of faith opened and a way made smooth.

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This ardor, zeal, and end is what urges me." These works written with such a religious purpose may in Providence be the means of reaching those who have lost that simplicity to which the theology directly appeals. They are for the salvation of the spiritual, and for those who like Lot need to be rescued from Sodom and the captivity of Kedorlaomer.
     The second use, as a support and substructure to the theology, means two things,--first, that they are actually necessary to the illustration and understanding of the theology itself; and secondly, that they are the rational medium whereby to arrive at truth on subordinate planes.
     They are necessary to the understanding of the theology, for "Divine and Infinite things can be comprehended only from finite things of which the man can have an idea. Without an idea from finite things, and especially without an idea from the things which are of space and time, man can comprehend nothing of things Divine, still less of the Infinite." (A. C. 3938.) "These matters are such that they transcend the comprehension of the natural man, and cannot be seen except in the light in which is the Rational or Internal Man. Since few are in this light today because few are regenerated, it is better, therefore, not to illustrate these matters any further, for the illustration of things unknown and transcending the comprehension brings shade rather than light. Moreover, such matters are also to be built upon ideas of natural truths by which they are to be comprehended, but these, too, are deficient today. For these reasons the preceding matters have been explained so cursorily, and only as to the internal sense of the words." (A. C. 3596.)
     Yet Swedenborg himself understood these very matters which he was withheld from expounding owing to the lack of regeneration and the deficiency of ideas of natural truths, No such ideas are to be had in the world which boasts of its scientific enlightenment and yet has few if any true theories about the various facts of experimental knowledge, and, therefore, little upon which a true idea can be founded. Nevertheless, Swedenborg had such ideas, and it is and will be increasingly necessary for the man of the Church to enter into such if he is to come into the understanding of the interior truths that rest upon them.

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Swedenborg acquired such ideas of natural truths during the thirty-five years in which the Scientific Works were being produced. For all who wish to acquire the same, there is obviously one way in which to proceed, i. e., the study of these Works. And the search for natural truth along the lines laid down in the Scientific Works and with them as guide means certainly, and, first of all, a search for the truth within these Works themselves. They cannot be of much service so long as they are regarded as a house divided against itself. With the growth of a willingness to search for the perfect unity within these works, followed by the effort to master their contents and to apply them to the uses of the Church, the spiritual things that have been revealed to the New Church will receive greater illustration because they will be received more rationally, naturally, and, therefore, more ultimately and fully. "Falsities confirmed," we read in the letter to Oetinger, "have closed the church, wherefore truths rationally confirmed have to open it. How else can spiritual things which transcend the understanding, be understood, acknowledged, and received? . . . . And what else is to open (the church) except an understanding illustrated by the Lord, but on this subject see the APOCALYPSE REVEALED, no. 914."
These Works are a rational and conjunctive medium between the truths of revelation and sensual scientifics, and the gate by which the celestial can communicate and operate into the natural and corporeal. (A. C. 1702.) They will, therefore, be the means of enabling the latter to offer cognitions in which the Divine is inmostly. (A. C. 3665.) Such cognitions are as yet offered only by the historicals of the Word. Sensual scientifics of today give cognitions which have not the Divine inmostly. When studied and taught in subordination to the Scientific Works it will be possible to initiate and prepare even these to furnish cognitions having the Divine inmostly. The truths of revelation, the celestial of the church, clothing themselves with the truly rational form of the Scientific Works, will be able to inaugurate the natural into new forms, forms of genuine truths, cognitions that contain the Divine inmostly.

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     The church is only on the eve of a genuine descent into the natural for the sake of establishing new and distinctive forms on subordinate planes. The rules that have heretofore been framed by the men of the New Church for the regulation of their life in the natural, have frequently, when culled at all from the theology, been applied directly to the natural without the intermediation of the truly rational and philosophic medium afforded in the Scientific Works. This inadequate procedure has led to dogmatism in regard to certain externals, and to the embracing of various theories of the world, as in science, economics, and medicine, on account of some fancied analogy with the theology.
     It has not been without a use that such theories in the natural have had their temporary ascendency. They have stimulated the mar, of the church to take an interest in subordinate planes, and have served to keep the external actively alive till the time came for its initiation into a true form. Another use has been to keep alive theology as a thing of application. The fancied analogy between a current theory in science, economics or medicine with the theology has also afforded a bridge by which some have come to the church. There has Seen a benefit to the theology even, for any incursion of a spiritual love into the natural gives intelligence in spiritual matters. (A. E. 1171.) It is a wise, if only temporary, provision that the external of the church be taken captive in its infancy by apparent goods and truths which are believed to be genuine because they seem to correspond to revelation, rather than be altogether tributary to the sensual, or to a merely natural love which can give no intelligence in spiritual things (A. E. 1171.) Such apparent truths, although they have not the Divine inmostly, are yet, because they are believed to have it, preferable to cognitions which have it not. They can for a time at least be of educational value. They are of little positive harm so long as they are held in ignorance of better theories, or of the means by which genuine truths on lower planes are to be acquired, and so long as the mind has not become rigidly linked to them by confirmation.
     The theology cannot decide ex cathedra about the merits of current theories in the world except to pronounce that in their present form they are probably false, since unconnected with revelation.

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If it undertakes more, it but adds to the accumulations of apparent truths which are believed to be, genuine because of a fancied analogy. The spiritual love which has theology as its object gains from the natural, intelligence in spiritual things, but no intelligence in regard to matters in the civil and moral planes. There must be (see A. E. 1171) a natural love from the spiritual in order that there may be intelligence in civil and moral matters. Such a love finds delight in constantly reflecting on the details of its natural field and is sensitive to their minute variations. Without such natural love there can be no real intelligence on those lower planes, and the dearth of this is bound to react in short order upon the temporary intelligence which the spiritual love sheds upon spiritual matters when it contemplates the fancied analogies and apparent truths that occupy the natural.
This three cornered combat between the sensual, the apparently true, and the genuine, is the burden of the internal sense of Genesis, Chap. v, which in the letter treats of Lot in Sodom, then a captive of Kedorlaomer, and finally rescued by Abram the Hebrew. The issue of this combat decides the fate of the church. If the detection of what is false in the apparent truths engenders a distaste for the truths of revelation from which they had borrowed their verisimilitude, the sensual rules. If the apparent truths are confirmed, and belief in their genuineness is made a doctrine of the church, fallacies and falsities rule. Neither of these two issues will be the fate of the New Church, for as Abram the Hebrew rescued Lot, so the internals of the New Church clothing themselves with truly rational form, will inaugurate the various branches of the natural into forms of genuine truths.
In view of the use of ideas from the Scientific Works in preparing Swedenborg's mind for the reception of the theology, it is to them we must look for a similar preparation with ourselves, and for the rational medium by which there will be a genuine descent into the natural. They are a true philosophy, a true handmaid to religion. The use of these Works in conjunction with the theology will mean a restoral of the partnership between philosophy of nature and truths of revelation which have been divorced ever since the Ancient Church turned the former into magic, from which the latter had to be protected by distinct segregation.

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HOW A ROMAN CATHOLIC BECAME A NEWCHURCHMAN.* 1910

     (Extracted from a letter written by Dr. Ernest Deltenre, of Antwerp, to Mr. John Pitcairn. (Translated from the French.))

     You ask me for a somewhat detailed account of the way I came to the New Church. I will give you that willingly, although I feel a little confused by the necessity under which this places me of speaking thus exclusively of myself.
     Up to about five years ago, I knew Swedenborg only by name, and I knew vaguely of him only what my associates knew who had read Louis Lambert and Seraphita, by Balzac, the celebrated French novelist. The figure of Swedenborg thus appeared to me that of a strange and mysterious personage, and I was confounding him with the great mystics, such as St. Martin and others, whose books I had read, but whose doctrine had frightened me.
     I was, therefore, a practicing Catholic, very much a practicing one, to the point that I was a member of the Third Order of St. Francis d'Assisi (one of the most admirable poets that the earth has ever seen, but this, of course, Catholics do not know).
     My worship,--(Catholics have particular objects of devotion, as you know),--was addressed to "the Heart of Jesus," the symbol of His love towards men. I never addressed myself to Jehovah. Jehovah was to me the jealous and bloody God of the Hebrews. On the other hand, I was confounding IEVE and Jesus, the gentle God of the Theosophists was to me incarnated in the person of the Jesus of the Gospels. I figured to myself the Lord such as he revealed Himself to the Apostles Thomas and John, clad in a white robe and His two arms stretched out and widely opened.
     The Gospel of John was the book I loved most, to such an extent that I can recite his Gospel almost from memory. I was also reading the Bible very much, but seldom the Books of Moses, for always I found there that terrible Jehovah, who inspired in me only aversion and horror.
     As a Catholic I knew my religion thoroughly, to such an extent that my associates used to say that I was stronger in theology than in civil law.

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Theological investigation has always been my delight. However, I detested Thomas Aquinas and the scholastics as much as the official and university theology. I far more preferred the Orientals and the writers of Alexandria. I loved particularly the "Treatise upon the Divine Names" and the "Mystical Theology" of the pseudo-Dionysius the Areopagite. I also detested the "Spiritual Exercises" of Ignatius Loyola as much as I was rested by reading the "Montee du Carmel" of St. John of the Cross, or "Le Chateau de l'Ame" and others of St. Theresa, of Raymond Lully, etc.
In my twenty-third year there occurred~ as it were, the crisis. Frightful doubts took possession of me. At that time I was completing my studies at the university of Louvain. I was winning my health and losing my soul, when I met the one who is now my wife. Marriage calmed me down, and I found again my dear books. However, doubts continued. I began then to read the doctors of the Reformation, but there was nothing in them. To me the Reformation was empty, and moreover it was ugly! One of my main grievances against the Church of Rome was that they denied the wine to the faithful in the celebration of the Holy Supper. This regulation is in flagrant opposition to what I was reading in the Gospel of John; and very long before the time of my doubts I had an intuition that this was wrong. Hence I had formed the habit of giving the communion to myself privately on Thursday of the Holy Week, when I partook of the two elements, the bread and the wine. This habit dates from my seventeenth year, at least. Two of my friends, very fervent Catholics, who now have abandoned me on account of my entering the New Church, practiced the same ceremony privately. I remember that one of these friends spoke of our custom to his brother who is a Catholic priest. The latter had found it very singular, but in the end appreciated our harmless observance, saying, that, all things duly considered, it was but a rather original way of "communing spiritually." As to my immediate companions before my marriage, they found it ridiculous and laughed at it. I have continued this custom since my marriage, but my wife never laughed at it. She was content to say that I was not a Catholic such as she knew. My diary for 1905 relates that on Holy Thursday of that year, the fifth of my marriage, my wife took part for the first time in the strange ceremony of personal communion under the two elements.

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It was during the vacation of September of the same year that an ecclesiastic among my friends gave me to read, mixed with other books of exegesis and hagiography, the "DOCTRINE OF THE SACRED SCRIPTURE," by Emanuel Swedenborg, translated from the Satin by Le Boys des Guays. The name of Swedenborg excited my curiosity. I read with avidity, but I felt greatly disappointed. My first impression was that here was another writer whose reputation had been over-estimated. A little later this little book came again into my hands, and mechanically I began to read it again. This time it did not leave me so indifferent; far from it, but as I was reflecting and reading this book, the impression became stronger, to such an extent that when the time came to give back the books to the friend who had lent them to me, I could not help remarking how much the little treatise of Swedenborg had interested me. The ecclesiastic answered that he did not know that treatise, but from what he had heard, in his opinion there were in it only lucubrations without interest to him, and that if I was pleased to keep it I might do so. So he gave it to me. Since that time I began to study Swedenborg,--at first with a measure of misgiving, but when I had finished reading the VERA CHRISTIANA RELIGIO, I was already a lover of Swedenborg, and literally devoured the other works, to the extent that my associates feared the effects of overwork.
I had the happiness of being able to teach my wife the truths of the New Dispensation, and I had the greater happiness still of seeing them accepted by her. My wife continued still for sometime to frequent the Catholic church after I had ceased to do so myself. We lived then in a little villa situated at Elewyt, Brabant, in the open country; and in the park which surrounded the estate we had built a little semicircular temple, erected on a little knoll shaded with three gigantic locust trees. There every Sunday our family celebrated the Swedenborgian worship. I had to leave the country two years ago, on account of the new work which I had accepted in connection with the direction of a bank in Antwerp. Consequently we had to demolish the little temple erected at Elewyt, but the tabernacle which was there came with us to Antwerp, and it is the one which you saw when you came to see us last September. . . .

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It was at the end of December, 1908, that I met for the first time a disciple of Swedenborg, in the person of my dear friend Mr. Barger, by whom I was put in communication with other New churchmen. Thus Mr. Barger wrote of me to Mr. Odhner, and the latter wrote to Mr. Ottley, the acquaintance of whom I made in the beginning of February, 1909. From the rather frequent intercourse which I had subsequently with Mr. Barger, there was born the little Dutch-Eelgian Swedenborg Society, the aim of which is to spread the writings and the ideas of Swedenborg in Belgium and in Holland. The said society was inaugurated on the evening of Easter Sunday, 1909, in the villa of Mr. Gerrit Barger, the Vice-Consul for England at Voorburg, near The Hague.
The same day, during the religious office in the morning, Mr. Ottley, who had arrived with me from Belgium, baptized into the New Church my wife, my two children and myself.

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     In the biography of Dr. George M. Cooper, published in our last issue, it was stated that the Rev. J. M. Hibbard was the father of the Rev. John Randolph Hibbard. We are informed that this is a mistake, as their relationship was that of uncle and nephew. Dr. Cooper's grandmother was Charlotte Hibbard, daughter of the Rev. J. M. Hibbard.

     We have received from the author, Mr. William Niles, of La Forte, Ind., a pamphlet of 40 pages with the title COSMOLOGY. This booklet, to quote from the title page, "consists of extracts from a proposed work, entitled 'The Doctrines of the New Church,' compiled with occasional annotations from the Writings of Emanuel Swedenborg."
     The present specimen deals with the doctrine of creation. Many interesting quotations are made from the Writings on the two suns, and the atmospheres, the latter subject being further presented as given in the PRINCIPIA,--or rather, we should say, as the author supposes it to be given. For we can by no means subscribe to his opening statement in this part of his pamphlet, that, according to the PRINCIPIA, "the first aura is the primary material Substance." But perhaps the word material is a slip for substantial, for Mr. Niles goes on to say: "It is the atmosphere of the universe--the universal aura. It was created by the Lord without the intervention of any material sun, but the suns and solar systems are created in and from it."
     While a publication such as that contemplated by the author of this specimen will undoubtedly be of use to the Church, yet, judging from the specimen, this use will be largely confined to the collection and presentation of numbers of passages from Swedenborg. Such a collection is stimulating to the thought, but, in the pamphlet before us, we feel the lack of a doctrine drawn from the passages, by which they may be combined into one single whole.

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     The ECHO DE PARIS of December 12, 1909, reprints from a German paper of the same date one hundred years before, an item respecting Baron Heinrich von Bulow, a soldier and military author, who was brother to the von Eulow of Waterloo fame. The item reads in part:
     "In Hamburg has appeared a posthumous work of the famous Henry von Bulow. It was written during his imprisonment in the Colbert. It is supposed to have been printed in Philadelphia, with the following title: A Glance at the Doctrine of the New Christian Church, with this motto: Nunc permissum est." It is added that von Bulow was a "zealous partisan of Swedenborg."
     There is a copy of this little work in the library of the Academy of the New Church. Its title is "Nunc Permissum est. Coup of Ceil sur la Doctrine de la Nouvelle Eglise Chretienne, ou le Swedenborgianisme. A Philadelphie" (80 pp.). Baron von Bulow came to America in 1796, and was the virtual founder of the New Church in Lancaster, Pa. Returning to Europe early in the 19th century, he was imprisoned in Germany, in 1807, at the instigation of the Russian government, on account of having published a political work which was offensive to the Czar. He died in prison in Riga, in 1808. He may have intended to publish his manuscript in "Philadelphie." (See Gosse's Portfeuille p. 1.)

     The LEAGUE JOURNAL for March contains a brightly written article by Miss Ida W. Hunt, "Working My Way Around the World." The only place, outside the United States, where Miss Hunt was able to meet New Church people was Sydney, W. S. W. Of the Church here she says: "The original New Church Society in Sydney was divided a few years age by the creeping in of Christian Science and 'modern' thought through lay readers. A small band of earnest men and women, led by a man whose father, Thomas Morse, was the first known New Church man in Australia, then formed a new society, which still holds services in Queen's Hall Building in order that the true doctrines may still be taught in Sydney.

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It was my good fortune to be guided to this little fold, where I learned much from its brave and earnest members."
     The JOURNAL also reprints from Mr. Louis Pendleton's THE WEDDING GARMENT the chapter where the hero finds "The Jewel of Human Life." In strange contrast with the spiritual thought pervading this beautiful chapter is an article on "True and False Ideas Concerning Marriage,"--by the Rev. Arthur Mercer,--an article devoid of the least scintilla of any spiritual idea.

     The Secretary of the General Convention, Mr. C. A. Spamer, writes from Japan, where he is traveling f6r his health, giving some information respecting the forthcoming Japanese translation of HEAVEN AND HELL. He has been stimulating the publisher, Mr. T. Abiko, of Tokio, to greater despatch in the printing of the work, and in answer to his enquiry Mr. Abiko writes:
     "I thank you for your good letter of the 15th inst. It gives me immense pleasure to learn that you take so much interest in the output of the Japanese edition of the 'Heaven and Hell.' But I regret that the book is not yet out from the hands of the printers, owing to circumstances, mainly to delay of the manuscript. It is, however, expected to be ready early in the next month, and I shall take the first opportunity to send you the six copies as soon as the book is out. I most respectfully thank you for your kind offer to assist us in distributing the work among Japanese thinkers, who, I trust, shall take keen interest in the doctrine of our reverend prophet, and I hope I may rely upon your kind operation. As for the steps taken for its sale and range of the buyers, etc., I shall have the pleasure of writing you in a few days."
     Mr. Spamer expects to meet Mr. Daisetz Suseki, the translator of this the first Japanese edition of the Writings.

     We print the following extract from a Review which appeared in America (Nov. 20) of PREHISTORIC RHODESIA by N. Hall (Fisher, Unwin & Co., London). The extract is interesting as adding to the numerous confirmations that the study of archeology has given to Old Testament history.

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     The book dwells at some length on the remarkable Semitic traces to be found among the Ma-Karanga, the people who have inhabited the gold area from time immemorial traces which greatly differentiate them from the Zulus and other Bantu races. These traces point to the infusion of Arabian or kindred blood in prehistoric times, and the suggestion is borne out by numerous Semitic customs still existing among the Ma-Karanga. Such are monotheism, the practice of circumcision, the observance of a Sabbath, the abhorrence of swine as unclean, and the transference of impurity to some animal which is either slain or driven away to wander on the veldt.
     From the facts thus outlined--but as set forth with much wealth of detail in his volume, Mr. Hall contents himself with proving that there is not the slightest ground for supposing that the Ka rs ever went through such a process of evolution in culture as could enable them either to build the temple or engineer the mines. The work must have done by strangers.
     The question of who the strangers were can still be met, so the leading archaeologists tell us, with a very fair measure of probability. There are strong reasons for supposing that, though Rhodesia is not Ophir, the gold of Ophir came from Rhodesia; Ophir itself being an emporium on the south coast of Arabia. Ancient writers, both Greek and Roman, tell us that the Sabaeans of Arabia were the great gold purveyors of the world, but they do not tell us that the gold came from Arabia itself. It is probable then, in view of all the known facts, that the Sabaeans, perhaps long before the days of Solomon, penetrated into southeastern Africa by way of the Sabi River; that they gradually exploited the gold area more and more to the west, and built walled enclosures for self protection and worship. Like other white settlers, they left behind them a half-caste population which was numerous enough to make a strong impression on the features of the whole nation. The strain in the blood has lasted, but all the lessons in civilization have been, for many centuries, forgotten.

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NEW CHURCH IN MEXICO 1910

     The most recent addition to New Church periodical literature is the Mexican paper HERALDO DE L4 NUEVA ERA (The Herald of the New Age), an eight-page journal, published by Dr. L. E. Calleja, at Jalisco, Mexico. The HERALDO is publishing a series of articles in Spanish, on "The Rational Belief of the New Jerusalem," by Dr. G. J. Fercken, of Mauritius, and installments of Spanish translations of each of The Four Leading Doctrines. The practice of printing serial translations of the Writings was initiated in the first Periodical of the Church--the New Jerusalem Magazine, published in London, 1798-1799--and is undoubtedly the most effective method of missionary work, especially in a country like Mexico, where the New Church, up to very recent times, has been absolutely unknown.
     The expense of the HERALDO is borne by Dr. Calleja, who has the co-operation of the Rev. A. B. Francisco, of Chicago, and of some New Church Esperantists in Pretty Prairie, Kansas.
     During its first year the paper, which is a bi-monthly, will be distributed gratis to all available persons who may be interested, and, besides its Spanish contents, it is to have a department in Esperanto--in which the editor is an adept. After the first year it is hoped that sufficient interest will have been created to justify putting a price on the paper.
     We wish the editor success in his work, and that it may be the means of spreading a knowledge of the Heavenly Doctrine in his native country.
     A few words as to the beginnings of the Church in Mexico may be of interest to our readers. Dr. Calleja, the first Mexican receiver of the Doctrines in the world, commenced life as a Catholic; but in 1881, he allied himself with the Methodists, and for some years thereafter became a preacher in the City of Mexico. It was while he was thus engaged that in 1895, when he was forty-five years old, he first heard of the New Church. Being struck by the word "New," he obtained a copy of HEAVEN AND HELL, and was so impressed with its contents that he at once commenced communicating them to his more intimate friends, some of whom became fellow receivers. Shortly afterwards Dr. Calleja moved to Saltillo, some four hundred miles from the City of Mexico, where he associated with a Methodist friend in a plan for spreading the New Church in Mexico.

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Writing from Saltillo to the MESSENGER in 1898, he mentions having somewhat interested in this work a retired Catholic bishop; he also outlines his plan as being: 1. To publish a weekly paper in Spanish for the propagation of the Doctrines. 2. To organize an "Emanuel Swedenborg Society in the City of Mexico for systematic study of the Writings; and 3. To establish public New Church worship.
     Inspired by these objects Dr. Calleja entered into communication with the English Conference, the London Swedenborg Society, and the Convention Board of Missions. Nothing in the way of definite work, however, seems to have been accomplished, and the removal of Dr. Calleja soon afterwards to the State of Durango, where he became physician at a mining camp, resulted in his work apparently coming to nothing.
     It was not until last year that active New Church work in Mexico was resumed.
     Dr. Calleja, then, as now, a resident in Guadalajara, has succeeded in forming a group of eight persons who meet every Thursday evening in a rented room, and where it is hoped, are the nucleus of the First New Jerusalem Society in Mexico. Guadalajara is the second city of Mexico, situated about three hundred miles from the Capital of the country, and has a population of 150,000.
     The greatest external impediment to the spread of the New Church in Mexico is the lack of Spanish translations of the Writings. The only one of such translations of which we know, is a translation of The Faith of the New Church, made by Dr. Edward E. Bogg, of H. M. S. Devestation, while stationed in the Pacific Ocean in 1864, nearly fifty years ago. Copies were printed at Mazatlan and put in circulation. This little tract is doubtless long out of print. Certainly Dr. Calleja found himself helpless when asked for literature. It was largely to meet this need that he inaugurated at the close of last year his bi-monthly paper the HERALDO, which, as we have already noted, is to be largely devoted to Spanish translations of Swedenborg. His movement is the first external sign of the existence of the New Church in Mexico, and his unremitting zeal and activity justify the hope that success may crown his efforts.

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MR. MANNING AND THE "DECLARATION." 1910

     Our readers will doubtless remember the statement contained in a letter by Mr. A. W. Manning, of Riverside, Cal., and printed in the DECLARATION by the Rev. O. L. Barler, that "it was a great mistake for the Convention leaders to deny, before a judge in court, that they taught the Second Part, or that they sold the book even. But this will not prevent us from standing by it, and supporting the revelations as given us from heaven. I certainly shall stand by them; if all else repudiate I shall remain firm. When I think of it, I wonder how our leaders could make such a mistake. They should have stood by the Revelations.
     In the MESSENGER of March 30, we are now informed that Mr. Manning has written to the editor, "his purpose being to correct a statement quoted by Mr. Barler from private letters Mr. Manning wrote him to the effect that the Convention leaders denied certain parts of Swedenborg's teaching--that they had so testified in court in the Kramph case."
     It is to be regretted that Mr. Manning's letter was not printed entire instead of being given in the version of the editorial writer. But whatever Mr. Manning may have written, the statement quoted above from the MESSENGER is wholly inaccurate and misleading. Mr. Manning never published anything "to the effect that the Convention leaders denied certain parts of Swedenborg's teaching" or "that they had so testified in court in the Kramph case,"--nor can any such statement be found in Mr. Barler's DECLARATION. What Mr. Manning did say in the latter work was that the leaders referred to denied "that they taught the Second Part," and that they had so testified, not in the Kramph case, but "before a judge in court." The MESSENGER'S inaccuracy is the more inexcusable inasmuch as the whole determination of the truth of Mr. Manning's charge depends on the correct presentation of that charge.
     The MESSENGER continues that "Mr. Manning's letter is too long for publication; but he says that recently on re-reading the opinion of Judge Smith in the [Kramph] case, he found himself entirely mistaken. He found a partial, if not complete, denial of what was published by Mr. Barler.

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Mr. Manning's forcible language is: 'To say that I was completely dumfounded does not express it. . . . I saw plainly that a slander had been committed, and by me.' He has written an apology to the president of Convention, but he considers the same is due to the entire church."
     All this may be very satisfactory to the editorial writer and to the president of the Convention. but the fact remains that Mr. Manning's earlier statement is correct in every particular. It is indeed hardly conceivable that he would ever have allowed so serious a charge to be made in his name, unless it were based on facts within his knowledge at the time. But Mr. Manning, apparently, has forgotten or confounded the basis on which his charge was made. Thinking that it had been made because of a reading of Judge Smith's decision in the Kramph case, he is naturally dismayed, as any honorable man would be, at finding there no support for it,--and so, somewhat precipitately, he makes a repentant apology. A little reflection might have served to recall to his mind the basis of his charge.
     That charge, we presume, was based, not on Judge Smith's decision, but on the testimony of the Rev. Messrs. W. L. Worcester, and H. S. Conant given "before a judge in court" at the Engard will case. Some account of this testimony was printed in the LIFE for April, 1909 (p. 234), and fully bears out Mr. Manning's charge as printed in the "Declaration" by Mr. Earler.
     Mr. Worcester testified: "The Second Part [of CONJUGIAL LOVE] we do not teach, as having no application to Christian people;" and, further, that the acceptance by any Christian of the teachings given therein "as applying to himself, or as true for Christian people, would disqualify him from membership in the Church."
     His assistant, Mr. Conant, further testified that CONJUGIAL LOVE could not be purchased either at the rooms of the Philadelphia Book Association, or at the Library; that it was a book for experts only, and was "not for sale." We might add, also, that recent enquiry made at the Philadelphia Book room, by several different persons, discloses the fact that it is still "not for sale."

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ADVERTISING AN UNTRUTH 1910

ADVERTISING AN UNTRUTH Editor 1910

     An advertisement of the Rev. S. S. Seward's SAVING POWER OF THE LORD was inserted in the MESSENGER of Feb. 16 and following issues, in -which it was stated, apparently as a recommendation of the truth of the work, that it had "never been answered by the Academy." Soon after the first appearance of this advertisement, namely on March 8, the Rev. W. H. Alden wrote to the editor of the MESSENGER Calling his attention to the fact that the book in question had been answered by the Academy in an editorial in NEW CHURCH LIFE for January, 1905; and further that Mr. Seward had himself referred to the LIFE article as a "reply." Mr. Alden asked, therefore, that the inaccuracy of the advertisement be corrected in such way as seemed best to the editor.
     This letter was referred to Mr. Seward for answer,--the advertisement in the meantime being dropped. On March 11 Mr. Seward wrote to Mr. Alden. After briefly setting forth the essential teaching of THE SAVING POWER OF THE LORD, he continues "I have never seen any answer to this argument in any writing of the Academy since the pamphlet was issued. If you know of any answer to this position, or if you will state an answer in a few words so that I can use it, I will make due acknowledgment of it."
     A few days later, on March 14, Mr. Alden replied repeating his former objections to the advertisement and adding that he would be pleased to state an answer" to Mr. Seward's book, if advised as to limitations in length, and that the answer would appear in the MESSENGER, so each individual might judge for himself.
     On March 22d Mr. Seward answered, stating that he had "read the 'review' of my pamphlet On THE SAVING POWER, etc., in the Life for Jan., 1905, but find nothing in it to change my opinion that the Academy has not met and answered my argument about the Lord's saving power. The bare statement that 'Laws of Order' contain an answer to every argument and objection brought forth by the pamphlet, is not an answer but an assertion.

305

To say that it is 'faith alone' or mind cure, or Christian Science cure, is to apply a false and offensive epithet to the central and most vital doctrine of the Church. To say that it does not apply to these peculiar evils, is to my mind a practical denial of the Lord's Redeeming work, and is such a travesty on the Lord's mode of dealing with men that it is difficult to speak of it with patience. No, you have not answered this argument against your interpretation of Scortatory Love, and you cannot answer it."
     As to the proposed statement for the MESSENGER, Mr. Seward adds that he had no control over the columns of that paper, "and if I had I would not advise it;" but any statement addressed to himself would receive "frank and open treatment."
     Mr. Alden again wrote on March 25, and, after noting that his correspondent had found nothing in: the LIFE for Jan, 1905, "to change my opinion," he adds: "When you advertised in the MESSENGER that: the Academy had never answered your pamphlet, 'it seemed to us that the meaning that would be conveyed to the reader was that the Academy had never made any reply to it. To appeal, as you do, to the fact, which I freely admit, that the Academy has made and can make no answer which would be convincing to you, displays a willingness to make use of shifty evasion unworthy of one who holds your commanding position in the Church."
     A copy of this letter was also sent to the Editor of the MESSENGER, and in the accompanying letter Mr. Alden asks: "Is the MESSENGER willing to avail itself of such double dealing?"
     No answer was received from the MESSENGER and merely a formal acknowledgment from Mr. Seward.
     The advertisement, however, again appeared in the MESSENGER of March 30th, and since then it has appeared continuously.
     The evident purpose of this advertisement is to create the impression that the Academy has made no effort to answer Mr. Seward's book,--and this because it was unable to do so. The advertisement itself is false, and, in view of the above correspondence, wilfully so; its effect is to deceive the reader by holding him in ignorance.

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"MESSENGER'S" DEFENSE 1910

"MESSENGER'S" DEFENSE Rev. O. L. BARLER 1910

     We reprint for the information of our readers, the following editorial from the MESSENGER of March 16th:

     "A DECLARATION" BY REV. O. L. BARLER.

     A pamphlet with the double title, "A Declaration" and "A Defense Against Slander," has been distributed widely by its writer. We are informed that Mr. Barler did this of his own motion. The interpretation of doctrine and the views so published are in utter opposition to the position of the General Convention. It would not require notice in the MESSENGER except that the pamphlet has gone to many of the readers of the MESSENGER, and some have been disturbed by it in regard to the doctrine of marriage and purity, and misinformed as to the spirit and purpose of the Convention's "Declaration" made at its meeting last June in Brockton. The MESSENGER disapproves of controversy on this subject, and will have no part in recrimination; but as the official organ of the Convention it is proper to make clear the position taken by the Convention and the spirit of its action, when these have been misrepresented.
     We would correct the impression that the Convention is "rejecting a revelation from heaven." The position held by the Convention and by the MESSENGER is that of absolute loyalty to the doctrines of the New Church in their entirety, in which each particular finds its place and has its intended meaning through its relation to all the rest, and especially in relation to the great and fundamental doctrine of the Lord and His saving power. Mr. Barler quotes the Doctrines; but words that are true in their place and with their intended meaning in a treatise upon the insanities of infernal lusts are perverted and made false by being torn from their context and presented as "laws of order" and without relation to the fundamental doctrines of the New Church. It is only by such unjust and violent treatment of the sacred doctrines of the New Church that they can be made to appear to justify under any condition whatsoever the evil of impurity. Both the method followed and the conclusions reached by Mr. Barler, the Convention and the MESSENGER utterly reject and condemns as the very opposite of the teaching of the New Church.

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This appears clearly from the "Declaration"' adopted by the Convention at its last session and the reason for the Declaration published with it, copies of which can be obtained free from any New Church book-room.
     The second section of Mr. Barler's pamphlet, entitled "A Defense Against Slander," is directed against the spirit and purpose of the Convention in adopting its "Declaration." This so-called defense consists largely of an editorial published by the "Academy," under the heading, "Thou shalt not bear false witness." The editorial misrepresents the Convention's action and spirit by shifting the cause and purpose of its action to an immaterial point, and by making it appear that the action taken was personal.
     This attempt on the part of the Academy to blind the eyes of the church on the subject is taken up and emphasized by Mr. Barler by quoting this editorial as if it were entirely true; and also in confirmation of it an editorial by the late Rev. L. H. Tafel, a letter by the Rev. J. F. Potts, written (if we mistake not) many years ago to the English Conference, some remarks made by the Rev. E. J. E. Schreck at the last meeting of the Illinois Association, and a communication by the Rev. William H. Alden printed in the MESSENGER in 1906, all bearing witness to the purity of life as regards marriage of the people of the General Church. These testimonials may all be true, and we hope and believe they are; but they are all misleading and false as quoted by Mr. Barler in his brochure, because they convey an entirely false and improper impression about the action of the Convention. And so, of many other things that might be mentioned in this surprising literary venture.
     The immediate cause of Convention's "Declaration" was the formal statement and sworn testimony in the Kramph case, presented by the "Academy" in regard to New Church teachings, from which the court and the public got the impression that the New Church taught immorality, and, under certain conditions, justified impurity. The only purpose that Convention had in issuing its "Declaration" was to correct that impression, and to make it clear that there is no foundation for the justification of impurity in the doctrines of the New Church.

308

In preparing the "Declaration," including the statement and reasons, every effort was made to avoid personalities, and to make no implication against anyone. It was never in the intention or thought of the framers of the Convention's "Declaration" to bear witness, false or otherwise, that anyone thought impurity ever not to be an evil; and so to say, misrepresents the Convention and shifts its purpose to an immaterial point.
It was not the purpose of the Convention to consider the technical meaning of a word, but in unequivocal terms utterly to discountenance the justification of impurity among Christians under every condition whatsoever, and to show that the doctrines of the church reveal impurity always to be from hell and from hell here. Imperative demand for such showing sufficiently appears from what follows the "Declaration," and needs no repetition here.
But a more serious charge made by the editorial referred to, and given publicity by Mr. Barler, is that the Convention's "Declaration" deliberately misrepresents the teachings of the "Academy. This charge could hardly have been made if the statement of the reasons for the "Declaration" had been considered, for the quotation used as conclusive on this point received careful consideration by the Convention in reaching its conclusion, as is clearly evident from the Convention's "Declaration" and reasons for it. However, in whatever way the "Declaration" is taken, it seems well within the teachings of the "Academy;" and that there was no slander, intended or otherwise, in the "Declaration" saying that the "Academy" taught that a certain form of impurity is not an evil, is plainly evident from the Convention's "Declaration" and statement throughout where the subject is treated, and clearly to everyone from the following quotation from a book endorsed by the "Academy" as a "plain statement" of its position. Of the act of impurity condemned by the Convention as evil, this book says: "It* may be ultimated, and yet remain intermediate, as being neither good nor evil, provided the ultimation be limited to one." ("Laws of Order," pp. 19, 20.) Surely, then, if impurity is, under any condition, neither good nor evil, it is not evil!

309

Much more of this same kind of reasoning could be brought forth from this same book, and fully to the point, but certainly the above quotation is sufficient to show that there has been neither slander nor intention of slander on the part of the Convention.
     * If the reader will look up the reference he will see that "It" refers to "the love of the sex," and not, as the MESSENGER unscrupuously alleges, to any "act of impurity."-ED. N. C. LIFE.
     As to the charge that the leaders of Convention forced action on that body: The insistence for action was from the members themselves, and not from the leaders. The leaders of the Convention were forced to act, for the members of Convention threatened to act independently, if the officers did not provide a way for harmonious action as a body. The limitation placed upon debating the subject was not from a desire to dictate the action of the Convention, but because the subject had been sufficiently debated among the clergy; the people had debated it among themselves, and privately with the clergy, until they were tired of debating; because the subject is unsuitable for general debate, and because the Brockton society, whose guest the Convention was, did not want the subject debated.
     The purpose and the spirit of the Convention and the MESSENGER are to be loyal to the Word, to the doctrines of the New Church, and to be perfectly just to all and everyone. But the Convention is convinced that the doctrines of the New Church in regard to marriage and purity, as presented in the "Declaration" with the "Reason" and "Statement," are correctly stated, and that impurity under every condition is never an "allowance which the Lord holds out," never a "duty," never a "law of order," never "neither good nor evil;" but always from hell and evil only, always naught but unthinkable filthiness, thoroughly to be discountenanced by Christians, and to be always under the ban of Christian laws. From this position the Convention can never swerve, and for such doctrine it has no apology, for in the entire doctrine of the New Church there is not the remotest suggestion of anything to the contrary.

     The above defense by the MESSENGER needs little comment at our hands. It consists essentially of dogmatic reiteration,--as though repudiation and slander were made true by repetition. The defense against the charge of false witness is made the occasion for still further misrepresentation of the teachings of the Academy; and the explanation is given that, in this whole action, it was not the leaders who forced Convention, but Convention which forced the leaders.

310

     The MESSENGER seems to regard the question of slander against a body of the Church as an unimportant one. It, nevertheless, essays to defend itself as to this "immaterial point." We leave to the reader the characterization of this defense, and content ourselves with the following parallel:

     THE MESSENGER.

     "In preparing the 'Declaration,' including the statement and reasons, every effort was made to avoid personalities, and to make no implications against anyone. It was never in the intention or thought of the framers of the Convention's 'Declaration' to bear witness, false or otherwise, that any one thought impurity ever not to be an evil; and so to say, misrepresents the Convention and shifts its purpose to an immaterial point."

     THE DECLARATION.

     "The necessity has arisen for the New Church to make clear its stand for the sanctity of marriage and purity of life, because of the teaching put forth in the name of the New Church by the body commonly known as the 'Academy,' with headquarters at Bryn Athyn, Pa., that under certain conditions certain sexual relations outside of marriage are not evil nor a violation of the commandment, 'Thou shalt not commit adultery.'"
ECHOES FROM OVER THE SEA 1910

ECHOES FROM OVER THE SEA 1910

Mr. John Headsten, of Chicago, the secretary and leader of the Swedish-American New Church Association, in a letter to our Swedish contemporary, Nya Kyrkans Tidning, for March, 1910, gives an interesting account of the meeting of the Illinois Association, held in St: Louis, October 22-24, 1909. We translate the following, which is remarkable not only for its frankness but also and especially for its spirit of fairness and toleration. Mr. Headsten, it should be known, is in no wise associated with the Academy:
"On Saturday morning [October 23] I arrived in plenty of time at the church where the meeting was held, in company with the other delegate from the Sheridan Road congregation, Mr. R. O. Barler.

311

Everything went through 'all right,' even the motion to grant an old-age pension of fifteen dollars per month to the aged and feeble pastor ---, in consideration of the work which he had performed many years ago and for which, it was said, he had not been sufficiently remunerated. It was admitted that this old minister had been quite unique, in that he used to let his wife support his large family, while he himself went about taking care of his spiritual offspring, by preaching what he supposed to be the doctrines of the New Church. For many years he had been a zealous advocate of faith-cure and other irrational heresies. His strongest champion was Col. R. Williams, who now is doing everything in his power to purge the General Convention of all those who sympathize with the Academy.
     The Rev. L. G. Landenberger said to the lady who proposed the pension that it was not quite right to propose such expenses, and then let others pay for it.
     "In the afternoon Mr. Landenberger read his report of the work done at the Exposition in Seattle, Wash. It was extremely interesting and bears testimony to the great use which a suitable person can perform at such an Exposition. One remarkable incident which he told, was concerning a person to whom the missionary had given some tracts, and who came back the following day with the request to see some of Swedenborg's writings. The request was granted, and he was told the price of all the works. Then he asked to see a volume of the APOCALYPSE: EXPLAINED, which he looked through, and finally took out money for all the works, saying 'Now I know why I came to the Exposition.'
     "After this came the motion to adopt the Convention's 'Declaration' against the Academy. The motion was made by a well-meaning person, and was seconded by Col. Williams, after which Mr. Schreck spoke from actual knowledge concerning the conditions in the Academy, and warned the meeting against adopting so ruinous a declaration against that part of the Lord's New Church which is known as the Academy. The president of the Convention, the Rev. S. S. Seward, was present and spoke warmly in favor of the Declaration, as did also two other ministers of the Association and a female delegate, who immediately began to cry, and in this manner was spared the task of speaking on a subject of which she did not have the least knowledge.

312

Pastor Nussbaum announced that he could not vote for such a motion, and Mr. Percy Werner, an eloquent lawyer, spoke intelligently against it. The present writer, also, could not refrain from expressing himself against a deed so destructive of true charity. Nevertheless, the motion was adopted by fourteen votes against six. One delegate from Chicago did not vote, as he considered himself ignorant of the actual conditions" Mr. Headsten then describes the services on Sunday, October 27th, and adds: "This concluded the 69th annual meeting with its experiences both happy and sad. (It was a modern auto-da-fe?)"
     The letter ends with the following observations:
     "May the blessing of the Lord, which means true understanding and true charity, be upon the friends in St. Louis, and then, under all circumstances, whether they be loved or despised, they will possess a genuine charity for all those who in some degree are unselfishly trying to emphasize the great mercy of the Lord in His Second Advent. Then also they will never find time to condemn, still less to exclude from their midst, those who have lifted up and follow the standard of the Divine Human, even if in some things they may differ in thoughts.
     "The hand of the Lord is not impotent, but it is almighty and governs in the least particulars. We are so apt to try to help Him in things which concern the intentions and internal conditions of our fellowmen, but thereby we not only Prevent a childlike trust in Him from entering into our hearts, but we also draw upon ourselves the consequences of judging. 'Judge not, that ye he not judged.' If a Newchurchman does not love and in his heart approach those who in their heart cherish the same faith and the same cause,--whom and what does he then love? We may have differences of thought and opinion in less essential things, and, therefore, do best in being separate, but with all this we must practice the goods of charity and be merciful in our hearts, for on this depends our eternal salvation and happiness. We can never become so good and tender-hearted that we or others will be hurt thereby. Only let the tenderness manifest itself in faithfulness towards the Doctrines of the New Church, and all will then go according to the holy will of the Lord, and those who otherwise would hurt you, will then flee away without any one persecuting them."

313

     The above letter is followed, in Nya Kyrkas Tidning, by an editorial article entitled:

     "A DECLARATION.

     "The 'Declaration' spoken of above, and which has been the subject of so much controversy, refers to an official expression by the General Convention last summer with respect to the equally delicate and important work on CONJUGIAL LOVE. The law suit concerning a bequest, (which we mentioned at the time), had in a most painful manner aroused a delicate question concerning the interpretation of certain passages in this work. The Convention's 'Declaration' was adopted, not without lively protests. And now again we hear an echo of this protest at the meeting described above.
     "Among those present at the meeting was as is seen, the Rev. O. L. Barler,* himself a minister in the General Convention. When newt on January 3rst, this venerable clergyman entered his 83d year, he wished to give his brethren in the faith a suitable gift as a grateful souvenir. He had also written to us, offering to send his intended, as yet unnamed, pamphlet to a number of addresses if we would furnish him with such. In due time we received the little birthday book, which on its cover, (of a pleasant light gray tint), bears in gold the title: 'A DECLARATION, O. L. BARLER.) We, of course, hastened to peruse its forty-three small pages and we did this with a feeling of great gratitude to the author. For he had risen not to make war but to make peace between brethren." Mr. Manby then gives a brief description of the brochure, and translates a letter from "the benevolent peace-maker" who states that he "has distributed five thousand copies of the little book all over the world. From a small remnant I send you eight copies to have on hand. I have written for the welfare of the whole Church, and solely in the interest of truth and justice. There was a pressing need for a calm presentation. I wish to assist in mending the break which has been made in the wall of mutual love." Of the eight copies Mr. Stroh has given one to the Royal Library, and one to the Library of Upsala University.
     * The Rev. O. L. Barler was not present, but his son, R. O. Barler.

314

NEW CHURCH EDUCATION 1910

NEW CHURCH EDUCATION J. B. S. KING 1910

     HAVE WE ANY RESULTS TO SHOW?

     The Academy of the New Church in conjunction with several branch schools situated in various parts of this country and Canada has been for a number of years endeavoring to carry on a distinctively New Church education in which religious and secular instruction are combined. Working for such an object among young people chiefly, a considerable period of time must elapse before there is any tangible evidence that its work is bearing fruit. As time passes, the results, if there are to be any, will appear and should have the effect of encouragement. For this purpose I cite the following case:
     Cedric S. King, born 1891. Was not under New Church influences during his early years; at that time his parents were just beginning to be interested in the Church, and were paying but a weak and divided attention to the doctrines.
     For a short time he attended the public schools of Chicago, and when eleven years old was sent to the church school at Glenview. His history was that of any ordinary, healthy and robust boy with rather a strong leaning towards the romantic and sentimental side of life. Later, he spent a year and a half at the school at Bryn Athyn. The character of the teaching there is well known to the readers of the Life. It developed in him a very loyal spirit towards the New Church without any special tendency, so far as was known, to be religious.
     Towards the close of his seventeenth year, he became infected with tuberculosis, and, in spite of a robust constitution and every effort in the way of homoeopathic and climatic treatment, went steadily downward. That the New Church doctrines had really been implanted in his mind is shown by the following extracts, quoted from a letter received about the first of the current year:

315

     "Dear Papa," so it runs, "you told me when I left home, not to be afraid to write you, if for any reason I wanted to come home, and I think that it is about time to let you know how I feel. I cannot honestly keep up writing cheerful letters. I am failing fast under the best treatment and the best 'climate.' . . . There is but one ending; to be plain, I realize that there can be but a few more months before I shall be confined to bed, never to get up. . . . At first it seemed very hard to give up, and I fought the idea strongly; I wanted to live so much. But I prayed and thought a great deal about Heaven, and I begin to see now that it is for the best. I would never be able to take care of myself, and you and mamma have not such a long time to live, so I am ready when the Lord calls me. You know how I was when I left home, well, I am half what I was then.
     "I want to spend the rest of my days with my folks and be near New Church people; it will make it easier for all concerned. I do not want you to spend so much for a hopeless case. You must reconcile dear mamma, and I hope that she will see that it is for the best. I tried everything, kept up my hopes, fought as hard as I could, but all in vain. Of course, I will do just as you say, but when I have said this I feel that the matter is out of my hands, and trust that the Lord will show us what is the best to do. I think that I can stand the trip now. You could meet me at the train and take me home. You see I am frightfully weak. . . . I am sorry to have to write you this, and I am afraid that you all will be greatly discouraged, but I think that I am doing the right thing. If I was not afraid that I will soon be too weak to travel. I would let it drag a while, without telling you just yet. I think that it is time to be frank with you, papa, and prepare you. If you send me money I will come home at once. Your sick Cedy Boy.
     "P. S.--Make it easy for mamma. I worry about her a great deal; she was so very weak last summer."
     Soon after he arrived home, he showed great interest in the details of resuscitation, and went over the subject many times, as set forth in the work Heaven and Hell. This work, he read a great deal, keeping a copy near at hand much of the time. He also talked much with me upon the subject of the World of Spirits and the instruction given there.

316

With the exception of a feeling of nervousness about the last minute of life in this world, when, as he expressed it, "the last of the thousand strings" that hold one to earth is broken, he showed unforced cheerfulness and serenity.
     This is in strong contrast with the fear, doubt, blank despair or indifference with which death ;, met in the old church.
     Although our schools may be very imperfect, tried by the standards of the world, although our equipment may be inadequate, at least in the local schools, and although we may have made mistakes in the past, yet this case shows that on the major proposition--the real and essential thing--of preparing young people for the next world, the New Church schools are a success.
     J. B. S. KING, M. D.
CONVENTION'S "DECLARATION" AND THE "CONJUGIAL LOVE" ISSUE 1910

CONVENTION'S "DECLARATION" AND THE "CONJUGIAL LOVE" ISSUE GLENDOWER C. OTTLEY 1910

The Editor of New Church Life.
     Dear Sir: In the March issue of the Life you draw attention to an epoch making little pamphlet by the Rev. O. L. Barler--the "oldest living New Church minister in America on the occasion of his eighty-third birthday."
     Through the kindness, I presume, of the venerable author I have been privileged to read what he has so well and so wisely written on a subject which cannot fail to arrest the attention of Newchurchmen.
     It is clear, however, in the light of Mr. Barler's timely criticism of the action of the Convention at Brockton last year--action which was due, as he says, to "mistaken leaders appropriating to themselves powers that belonged to the Council of Ministers--that the Church, as represented by the Convention, is now called upon to face a "very serious question."
     Those, however, who have some knowledge of the facts connected with what may be called the CONJUGIAL LOVE controversy, are aware that this is not the first time in the history of the Church that the authority of CONJUGIAL LOVE has been disputed and some of its teachings repudiated by its members. In the year 1789, that is one hundred and twenty-one years ago and within a very few years of its first appearance on earth, the Church had its first serious conflict on the very subject to which Mr. Barler draws attention in his pamphlet.

317

In that year the morality of the second part of CONJUGIAL LOVE was openly called in question, and we are informed that "the Church held many solemn meetings on the occasion which ended in her withdrawing herself from six of her members, viz., Robert Hindmarsh, Henry Servante, Charles Berns Wadstrom, Augustus Nordenskjold, George Robinson, and Alexander Wilderspin."
     For what, now, were these early and devoted members of the Church thus separated from their brethren? In the light of what is known of the facts, it may be safely assumed that they were separated because they believed from their hearts that they were not at liberty to "take away" from the Revelation made by the Lord at His Second Coming a single principle or truth that the inspired instrument of that Coming had set forth in his Writings on the authority of the Lord Himself, as stated in T. C. R. 779, a work in which, at n. 313, the teaching contained in the second part of CONJUGIAL LOVE is specially endorsed.
      But deplorable, not to say suicidal, as was the proceeding to which reference has been made, these early members of the Church who took issue with the ideas entertained by Hindmarsh and his five sympathizers, had, at least, some excuse for their otherwise unpardonable act, viz., their ignorance, to a great extent, of what was revealed in CONJUGIAL LOVE on the subject of the "permissions."
     This work was then unfortunately available only in the Latin, since Mr. Clowes's translation--the first published--did not issue from the press until five years later--in 1794.
     Mr. Hindmarsh, however, was a Latin scholar, and he, at all events? (and it is possible the other five members may have enjoyed a similar privilege), was able to study in the original the great and profound truths revealed from heaven on the supremely important subject of the preservation of the conjugial; while, it may also be assumed, that the majority of those who took a step so fraught with peril to the future growth of "the infant Church" were not in a position to become personally acquainted with the same truths.

318

     Men and women coming from a dead Church and strongly imbued with the false notions of morality in vogue in such a quarter may indeed be excused for not being able, through lack of instruction, to a doctrine which needed much personal study and reflection in order to be rationally grasped.
     But can the same be said one hundred years later in extenuation or explanation of a similar attitude when the means of understanding the doctrine revealed were abundantly at hand? It is a mournful fact that in 1890, at the Conference assembled in London, the Doctrine which Swedenborg says was revealed to him from heaven was, once more, openly attacked, and two years later, in November, 1892, at an Extraordinary General Meeting of that body held in Manchester, it was to all intents and purposes repudiated, when radical and fundamental alterations were made in the Articles of Faith and the Rules of the Conference in order to ensure the exclusion of the work on CONJUGIAL LOVE from the list of the Theological Works. (See NEW CHURCH MONTHLY for December, 1892.)
     And now after a further lapse of twenty years, a third attack is made on the teaching of that work which had already been twice arraigned before the bar of human conceit and worldly ideas. "It was a great mistake," says Mr Manning in a letter quoted by the Rev. O. L. Barler in his pamphlet, "for the Convention leaders to deny, before a judge in the court, that they taught the second part or that they sold the book even." And then he nobly adds: "But this will not prevent us from standing by it, and supporting the revelations, as given from heaven. I certainly shall stand by them: if all else repudiate them, I shall remain firm." (p. 42.)
     It may be questioned, however, whether those who have publicly identified themselves with so destructive a position are really aware of what must be the logical outcome of it. No work of the Church stands alone or is unconnected with the others. On the contrary, the closest connection exists between them all, and the reason is that they contain or set forth "continuous truths" from the Lord out of the Word. (T. C. R. 508.) If we turn to CONJUGIAL LOVE we shall see this fact confirmed. There the work on HEAVEN AND HELL is referred to in n. 27, 38, 366, 394 and 479; the DIVINE PROVIDENCE in n. 87; the APOCALYPSE REVEALED in n. 27, 115, 119, 128, 325, 337, 366; the ARCANA COELESTIA in n. 156.

319

     But this is not all. If we turn to the APOCALYPSE EXPLAINED, n. 1010, we shall be confronted with the same teaching as is contained in CONJUGIAL LOVE On the subject of "permissions," although the former is not a work on "Morals," but treats of the spiritual sense of the Word--the very Divine Truth proceeding from the Lord.
     In the light of the unity thus pervading the Doctrines of the New Church, must not the denial or invalidation of one of them, by implication, carry with it the denial of them all?
     But what now is the fons et origo of the difficulties which some members of the Church experience in accepting certain principles revealed in CONJUGIAL LOVE? As a simple matter of fact they originate in feelings unchecked or uninfluenced by the principles of revealed Truth. The Rev. J. F. Buss, in his admirable essay on the "CANONICITY OF CONJUGIAL LOVE" makes the following highly appropriate remarks:
     "Some of the difficulties," be says, "which New Church people experience in seeing the great truths enunciated in the work, may be found--'to have their ground and origin in feelings not yet regulated and corrected by Divine Truth; and, thus, howsoever unconsciously to ourselves, in prejudices.' (THE STAR IN THE EAST, p. 157.)
     And that is the plain fact. No one, perhaps, has shown this to be the case with greater force or cogency than the late Dr. Garth Wilkinson. In his WORK-'HUMAN SCIENCE AND DIVINE REVELATION,' expresses himself as follows:
     "'Swedenborg has written a book on CONJUGIAL LOVE which for some time to come will furnish anxious ground for those who receive his Commission, and easy points of superficial attack to those who impugn it. In the first place, he has elevated the subject as no other writer has done, showing that CONJUGIAL LOVE descends from the Lord through the heavens, where it subsists in everlasting fervor and purity, . . . although different from any animals's love, which is single to this world, and born through the senses from without.

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No writer has stated this before; none could state it; because it is an experimental rational revelation from heaven where conjugial love is fundamental. . . .
     "To the New Church, the writer would say, this CONJUGIAL LOVE is a pure book, tending to good every way; harmonious with the Word of God, rescuing the dearest of all the affections from carnality and decay; and based in its lower parts, which it inevitably has, on the present necessities of human beings, which it is useless to ignore and impossible to duty; and into which necessities it introduces the germs of potent principles of good, which will lead to the provisional regeneration, and to the ultimate cure of the state which produced them. . . .     Swedenborg accepts the fact of concubinage, not making it, but finding it; and places within it and above it a religious conscience, driving it marriage-ward and heaven-ward. This is a solution worthy of the Church. The noble men and women who are engaged upon the question should read his work on CONJUGIAL LOVE." (See pp. 541-545.)
     In another work Dr. Wilkinson assigns to the teaching of CONJUGIAL LOVE even a wider influence, for he says: "Swedenborg's revelation of the whole subject in his book on CONJUGIAL LOVE will be the Canon for all races in the new religion and its Churches." ("THE NEW JERUSALEM AND THE OLD JERUSALEM," p. 59.)
     Is it not manifest, therefore, that any attempt to invalidate or weaken the teaching of such a work, or any of the principles which it sets forth, is simply to strike a mortal blow at the future of the human race, and to destroy the very foundations of heaven and the Church in the mind of man?
     For such valid reasons the Rev. O. L. Barler, may, indeed, be congratulated on having so ably defended the truth committed to his charge, and also those who, in the Church, have accepted the teaching of CONJUGIAL LOVE Without any kind of mental reservation or qualification, as intended for those who will be of the New Church and for them alone.
     GLENDOWER C. OTTLEY.
          Bruges, Belgium, March 30, 1910.

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The event of the month was the long awaited Dedication of the new building for the Local School, which took place with simple but impressive ceremony on Friday afternoon, April 22d. We hope, in our next issue, to present an account of the occasion with a description of this new and magnificent structure now devoted to the uses of primary education in the New Church.
     In the evening an original Allegory, in one act, entitled "Dawn," was presented on the splendid stage of the Auditorium. It was composed for the occasion by Mrs. Emil F. Stroh.

     GLENVIEW, ILL. On the evening of Friday, March 18th, a banquet was held in honor of the silver wedding anniversary of Mr. and Mrs. Wm. H. Junge. Mr. Seymour G. Nelson acted as toastmaster, and offered, as an opening toast, "The New Church and the Eternity of Marriage." Speaking on this subject, Mr. Caldwell said that marriage is eternal with those who have spiritual love from the Lord, but not with those who have only natural love; a genuine love from the Lord has in it the desire that its delights may never cease, and it is so with love truly conjugial. Responding to the toast "Perpetual Youth," Mr. Alvin E. Nelson referred to the fact that conjugial partners in the other life remain young to eternity, time there having no other effect than to increase the intensity and purity of their love. Dr. King spoke of Conjugial Love as an inspiration to hospitality and the perfect home, and referred to occasions when he and others had experienced the hospitality of the Junge household. Mr. Hugh L. Burnham, in his account of our friends' five-and-twenty years of happy union and the courtship which preceded it, expressed the feelings of all present in a very happy way.

322

At the close of his reminiscences, which were listened to with much interest, Mr. Burnham presented to the happy couple a silver loving cup, in the name of their friends of the Immanuel Church. This presentation came as a real surprise to Mr. and Mr. Junge. Mr. Junge remarked that maybe the nice things that had been said about them were more or less true, but that they were true of the whole crowd of us, "and here's to the crowd." So we drank another toast, to ourselves, "the crowd," with enthusiasm. Mr. Junge's octogenarian father was present at the banquet, and made a vigorous speech.

Our Easter Festival began with the Holy Supper on Friday evening, and included a service for the children on Saturday afternoon. The service on Easter Sunday was a very delightful one, the presence of a number of visitors from the city adding to the sphere of worship and to the volume of song.
     We had an interesting steinfest on April 7th, Mr. McQueen who was toastmaster for the evening, read the memorable relation, T. C. R. 661, treating of the love of dominion; this led to some discussion of the subject of rule by; a majority vote. Later in the evening a verse competition was held, and in this connection we resorted to a majority vote. Dr. King certainly deserved a prize for being the most prolific poet among us, for he had a poem in every pocket; however, the ballot gave seven votes to Mr. John Synnestvedt for a toast to The Ladies, Dr. King, coming close with six votes. Mr Synnestvedt then received the prize, which a large stein. Among the poems were songs in honor of The Babies, Bridge Whist, Good Cheer, and, strange to relate, one also to The Bachelors; we hope that out of this array something of lasting value has been produced.
     On April 9th the children of our school, under the leadership of Miss Dorothy Cole, gave an operetta, entitled "The Little Gypsy." Both the solo and ensemble singing were quite a surprise to the grown folks, who demanded encores of every number on the program, so that the play was expanded to twice its normal size. The acts were interspersed with accordion, mouth organ, violin and piano solos.
     We have all enjoyed the visit of the Rev. Homer Synnestvedt, who has been recuperating in Chicago and Glenview, and who has now returned home, benefitted, we trust, by the "rest cure."

323

Being under "doctor's orders," he was able to minister to us only once, conducting doctrinal class on Friday, April 8th, and presenting new and interesting truths upon the subject of "Mutual Love." We have also been favored with a few days' visit from Mrs. Louis Schoenberger and children, of Pittsburgh.

     THE MISSIONARY FIELD. On Sunday, March 13th, a visit was made with the few New Church friends at Bourbon, Ind., and in the evening a sermon was given at the home of Mr. and Mrs. John D. Fogle. It was a real pleasure to me to send to Bishop Pendleton, a day or two after my visit, the applications of Mr. and Mrs. Fogle for membership in the General Church of the New Jerusalem.
     After making calls on friends of the Church at Bucyrus and Mansfield, Ohio, Sunday, March 20th, was spent with the Burger family, at their home in the country, near Gallon. The visit and the sermon were appreciated, as usual.
     Two days passed very pleasantly with Mr. William C. Norris and family, at Akron, O. Then two days with Mr. Roscoe B. Kendig and family, at Cleveland, East.
     It had been arranged for me to be with our Society at Erie, Pa., and conduct services on Easter Sunday, March 27th. But this was prevented by my being called to Kalamazoo, Mich., to hold a funeral on the same day, as mentioned in the present issue of the Life.
     Returning to Ohio, I went to Columbus, where we had service at the home of Mr. and Mrs. Wm. H. Wiley, at East Stewart Ave., on Sunday evening, April 3d. The spirit of opposition, on the part of members of the Convention, still continues active against the General Church in Columbus.
     A visit of one day was made with Lewis G. Dill, Esq., and family, at Waverly, Pike county. Then a stay of two days with S. A. Powell, Esq., and family, at Given, in the same county. It was mutually regretted that circumstances required my visit there to be short this time.
     At Athens, on the evening of April 7th, in the parlor of the Hotel Athens, the home of Mr. and Mrs. A. M. Lewis, a dozen people gave close attention to the reading of a paper on Swedenborg.

324

Only two or three of the hearers were believers in the Doctrines.
Sunday, April 10th, was, to me, an interesting day with Mr. Newell E. Loomis and family, including the eldest son, Mr. Lyman S. Loomis, his wife and their little daughters, at Zanesville, O. A Younger son, Judson, had recently been home from the Academy, at Bryn Athyn. It was said that the boy fully appreciates the School, and that he declared that Bryn Athyn is the best place in the world for any young person to be educated. J. E. BOWERS.
FROM OUR CONTEMPORARIES 1910

FROM OUR CONTEMPORARIES 1910

     UNITED STATES. The BOSTON Society set aside the first week of last April, for a celebration of the fiftieth anniversary of the Rev. James Reed, as Pastor of the Society,--probably the longest continuous pastorate in the history of the New Church. The celebration opened with addresses on Friday evening, April 1. A Thanksgiving Service was held on the afternoon of Saturday, followed by a banquet at which the attendance numbered four hundred. At this banquet, Mr. Reed was presented by the Society with the edition de luxe set of the Rotch edition of all the Writings. On Sunday after the "Home Coming Service" in the morning, over two hundred persons partook of a collation served in the vestry; and the series of services was finally concluded by the administration of the Communion in the afternoon.
     At the Vesper Services held in the afternoon of the preceding Sunday (Easter) Mr. Reed addressed an audience of 1,054 persons; over mo were unable to get even standing room in the
Church.
     The annual meeting of the CAMBRIDGE Society, held on April 4, took up for consideration a recent number of The Christian Socialist containing articles, almost all written by Newchurchmen-mostly ministers--and presenting the teaching of Swedenborg as being politically socialistic. The paper has been widely distributed among Newchurchmen.

325

Fear was expressed at the meeting that the articles in question would be utterly misleading as to the ends and purposes of the New Church. After an animated discussion, it was ultimately decided to defer definite action until the meeting of the Massachusetts Association; and the recommendation was made that the Association pass a formal Resolution "That, fearing lest these assumptions on the part of said Christian Socialist, if silently acquiesced in, should place the New Church in a questionable light before the world, we deem it our imperative duty solemnly to declare that, as a church, we have and can have no practical affiliation with any political or semi-political party, league, or movement whatever, for the reason that the church's Divine mission is of a purely spiritual nature," etc.
     The Society at PORTLAND, Me., has recently completed the erection of a building--to be later used as a parsonage--for the conduct of public services, and great hopes are entertained of the consequent growth of the Society. The hopes, however, seem to be based on convenience as much as conviction, for we are informed: "Several families in the vicinity have already expressed their intention of uniting in worship with us, one family from across the street being among the first to arrive, saying that ever since building operations started they had been looking forward to attending the near-by place of worship. It is our hope to make this a neighborhood church."
     The extract suggests the thought, Will it be also a New Church?
     The PHILADELPHIA Tract Society has engaged the Rev. Robert S. Fischer as agent of the Society, to succeed the Rev. Harold S. Conant.
PROGRAM OF THE ANNUAL MEETINGS AND OF THE GENERAL ASSEMBLY 1910

PROGRAM OF THE ANNUAL MEETINGS AND OF THE GENERAL ASSEMBLY 1910

SATURDAY, JUNE 4TH, 1910.
10 a. m. Joint meeting of the Board of Directors with the Faculties of the Academy Schools. All graduates of the Academy are invited to attend this meeting, which will be continued in the afternoon and, possibly, the evening of the same day.

326

THURSDAY, JUNE 9TH.
     10 a. m. Meeting of the Consistory of the General Church.
     8 p. m. Symposium of the Clergy of the General Church.

FRIDAY, JUNE 10TH
     10 a. m. and 3 p. m. Council of the Clergy
     8 p. m. Senior Class Ball.

SATURDAY, JUNE 11TH.
     10 a. m. and 3 p. m. Council of the Clergy.
     8 p. m. Public session; annual address by the Rev. W. L. Gladish.

SUNDAY, JUNE 12TH.
     11 a.m. Divine worship. Sermon by the Rev. Andrew Czerny.

MONDAY, JUNE 13TH.
     10 a. m. and 3 p. m. Council of the Clergy.
     11 a. m. Annual meeting of the Corporation of the Academy of the New Church.
     8 p. m. Meeting of the Board of Directors of the Academy

TUESDAY, JUNE 14TH.
     1 a. m. Commencement Exercises of the Academy Schools. Address by Hugh L. Burnham, Esq. Granting of diplomas and medals to graduating classes.
     3 p. m. Meeting of the Executive Committee of the General Church.
     8 p.m. Meeting of the General Council.
     Meeting of the "Sons of the Academy," and of the "Theta Alpha."

WEDNESDAY, JUNE 15TH.
     8:30 a. m. Meeting of the Teachers' Institute.
     10:30 a. m. Opening of the Seventh General Assembly of the General Church of the New Jerusalem.
     11 a. m. Address by Bishop Pendleton.
     3 p. m. Business session of the General Assembly.
     8 p. m. Social reception to visitors by the Bryn Athyn Society.

327

THURSDAY, JUNE 16TH.
     8:30 a. m. Meeting of the Teachers' Institute.
     10:30 a. m. General Assembly. Business session.
     11 a. m. Paper by the Rev. Alfred Acton.
     3 p. m. Meeting of the Corporation of the General Church.
     8 p. m. Men's meeting.

FRIDAY, JUNE 17TH.
     9 a. m. Lecture, in German, by Mr. Valentin Karl, on "The History of the New Church in Germany."
     10:30 a.m. General Assembly. Business session.
     11 a. m. Paper by the Rev. C. Th. Odhner.
     3 p. m. General Assembly.
     8 p. m. The Assembly Ball.

SATURDAY, JUNE 18TH.
     9 a. m. Alumni Association. Business session.
     10:30 a.m. General Assembly. Business session.
     11 a. m. Paper by the Rev. N. D. Pendleton.
     3 p. m. General Assembly.
     8 p.m. Oratorio.

SUNDAY, JUNE 19TH.
     11 a. m. Divine Worship. Sermon by the Rev. Fred. E. Waelchli.
     4 p. m. Administration of the Holy Supper.
     7 p. m. The Assembly Banquet. Celebration of "New Church Day."

MONDAY, JUNE 20TH.
     10 a. m. and 3 p. m. Council of the Clergy.
     8 p. m. Alumni Association.

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Change of Address 1910

ANNOUNCEMENTS.

The Rev. Joseph E. Rosenqvist has removed from 2611 Folsom St., Phila., to 6627 Leeds St.
Special Announcements 1910

Special Announcements REGINALD W. BROWN 1910

     THE SWEDENBORG SCIENTIFIC ASSOCIATION (incorporated) will hold its Thirteenth Annual Meeting in Philadelphia, on Monday, May 16, 1910, at Odd Fellows' Temple, Room B, Seventh Floor, corner of Broad and Cherry Streets.
     The meeting will be opened at 2 p. m. The President's Address, which will deal with the subject
"The Substances of the Spiritual World" will be read at 3 p. m. and will be followed by the annual elections. The evening session at 8 P. M. will be devoted to a discussion of the President's Address and to the reading of the papers presented.
     REGINALD W. BROWN,
          Secretary.
DAWN 1910

DAWN EVELYN FRANKISK STROH 1910

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NEW CHURCH LIFE
VOL. XXX          JUNE, 1910           No. 6
     AN ALLEGORY.

     SYNOPSIS.

     DRAMA, Queen of the Kingdom of Histrionia, calls together her subjects (the personified elements of dramatic art), to hold counsel over a message she has received from KNOWLEDGE, a Spirit of the World, telling of the new revelation which has been given, and which, though received by few, will prove a vital element in the shaping of the world's future history. The message affects her subjects variously, and calls forth characteristic expressions from each, in relation to the influence of the new truths upon

DRAMA:

The hour is weighty, and its grave portent
     Directs my thought to counsel and to argument.
'Tis well that all who in our province lend
     Their aid in governance should here attend
In solemn conclave to resolve the facts
     Which must of surance shape our future acts.

Haste Heralds, haste, and gather here our willing subjects.
               [Picks up scroll.]
So must this scroll again my eager eyes peruse,
To seek more confirmation of its wonder-breeding news,
               [Reads eagerly.]
They come! [Enter VALOR.]
Ah, Valor, thou art ever to the fore! We give thee greeting.

VALOR: [Kissing her hand.]
My liege.
     [Enter COMEDY and PATHOS.]

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DRAMA:
My friends you come in season. ['To COMEDY, smiling.]
Canst thou then be grave, so long as to hold council?

COMEDY (curtseying, and pulling a long face):
In faith, I've had good schooling by the way, I helped her Pathetic Highness over the stony road.

[Enter HISTORY, ART, BEAUTY and POETRY, who do reverence to the queen and greet their colleagues SONG in the distance, DRAMA raises hand for silence. SONG enters singing, and finishes song with tribute to the queen.]

[Enter TRAGEDY, silent, startles assemblage, which falls apart and leaves him center of stage.]

TRAGEDY:
I have come, your Majesty. To what end I am in Ignorance.
But wherein I may add to the majesty of the Kingdom, my duties are at your pleasure.

DRAMA:
Thy gravity and knowledge of adversity have stood up in good stead afore time. We greet thee gladly.

[Enter LOVE, followed by WIT, who is vainly trying to disturb the sublime serenity of Love. Both kneel to the queen and kiss her hand!

WIT [Audaciously]:
Your Majesty, I protest. The knight of the tender heart hath too long assumed the leading role. 'Tis not for the blind to play leader. I followed Love hither, bear witness my sole, which hath absorbed too much of the landscape.
     [Laughing, but with air of reproof]:

DRAMA
Ah, Wit, thou art ever ready with thy tongue, and carest little whether it beareth, a sting or a caress. One needs armour to support thy friendship. Knowing ourselves safe, we can but love thee.
     [Wit starts to respond--]
DRAMA [Rises with hand upraised]:

331

     Nay, thou art disarmed, I am thy queen.
[WIT bows humbly, and retires back.]

DRAMA [To Love]:
Thee, Eros, we have craved for, with especial need, because thy gifts are such that perception invests them, and 'tis given thee to see clearly, where blindness falls upon they less gifted brethren.

     [Love starts to respond, but is silenced by gesture. Drama spreads open the scroll. All look toward her with manifest interest. Drama lets eyes pass around the group to insure attention, then indicating the scroll speaks quietly but intensely.]

DRAMA:
The matter which commands our council here, is of so grave and wonderful an import, that I tremble somewhat in the voicing of its message. Among the events whose influence has swayed our realm, I know of none of equal consequence, since that great day, some thousand years gone by, when Christ the Lord was born.

     [Pauses, and assemblage shows surprise and astonishment by look and gesture.]

     The event is one and glorious, but its influence and consequence as wide and varied as the world and all its usages.
     Upon what trend our future course shall shape.
     We did command you hither to determine.

SUBJECTS [Interrupting]:
     The event, your Majesty? The Message, Relate this wonder!
     The event?

DRAMA [Pauses and raises scroll slowly upwards]:
     The Second Coming of the Lord!
     [Low exclamations from those assembled, followed by solemn silence. Drama seats herself once more, and spreads scroll before her.]

DRAMA:
Our Message winged its way to us from out the Palace of Knowledge, who holds his reign supreme among the kingdoms of this world. His messenger, Delight, our time-tried friend, conveyed it hither, and e're we parted gave to me those ever welcome outlines of the world's temper, to which we needs trust pander, or our race be run.

332

The voice of Delight gave added wonder to those things,
     Which Knowledge hath inscribed upon the Scroll,
In that she claimed the cold and empty world,
     With all its folly, ignorance and vice,
Held yet some few, who found their joy in things
     Beget of God; and lived and loved renewed,
Because of Him, and His great reappearing.
     'Tis for these our future course must shape,
For seeds of truth will multiply with them,
     Which in good time shall fructify the earth,--
But--I withhold the Message. Give me patience,--I will voice it. (Reads.)
"KNOWLEDGE unto DRAMA, Greeting:
     "We who have followed the signs and wonders of time, with thought of penetrating into things of the future, feel humble before the event which has dawned upon our slow perception, long after its actual accomplishment.
     "You whose labor it is to reflect the deeds and thoughts of men in pleasing presentation, will welcome foreknowledge of the influence that the human race must bend before, in time to come, and share with us the delight in so great a Revelation as that which has come to pass.
     "The world has long known of the great spirit seer, and some have acknowledged the power and beauty of his works, but their acceptance has been so varied and obscure that the world has held them scornfully, even as it held the Glorious Son of Man who chose His humble birth in Bethlehem.
     "The parallel is here, for that same Jesus Christ, the only living God, hath burst as under the clouds of Heaven and revealed Himself once more in the power and glory of His Word, in these same Writings which the world ignores.
     "And even now has this great light of revelation dawned upon the few whose eyes are open to absorb its beauty, their wonder being that the world can live and fail to see. God holds the key, and He unfolds the door to none, save those who will to enter.

333

     "Thou and I, loving the spirit of delight in things most true and pure, unite rejoicing in our future labors, wherein thy help to me, and mine to thee, will much increase, in consequence of this New Church of Truth upon the earth. That which is most intense in use and purpose determines the whole. Therefore the few who live for this great vital purpose, will shape the future uses of this world, and to their following our uses, too, will tend.
     "The elements of all created things rejoice with us.
"Thine,
"KNOWLEDGE, A Spirit of the World."
     [Stir in the court, whispered comments.]

DRAMA:
We would beseech you all to now give utterance
Each to those pregnant thoughts by this aroused.
Relate wherein it ill or well affects
Our present, and give voice to prophecy,
Of what the future holds.
Rehearse these comprehensive truths of which
We long had cognizance and yet
Had harbored doubt of their infinity,
Because the world said no, as 'tis with us
Who re-present to men their own desires.
But now awake to their Divinity,
We may review these universal laws
And vaguely comprehend their vital power
To sway the lives of men.
So shall we shape our course, and walk wide-eyed,
Toward the unveiled years which lie before.
Great HISTORY, seest thou not in this,
A solvent which will weld distorted fact
Into one perfect and eternal act?

HISTORY:
I do, my Liege, and to my eyes there comes
     A further wider vista than I yet had dreamed,
Wherein the trace of everything create,
     From simplest simples to the great complex

334

In one grand chain eternally descends,
     And ever turns again to its Creator.

The records of this world hold new import,
     As epoch-echoes of these mightier spheres,
Which they enfold. Thus History shall find,
     Her use perfected and her field more wide;
Untrammeled more by darkness that has riven,
     The world's great history from that of heaven.

My use to thee, Oh, Queen, I here proclaim,
     Shall crown thy Kingdom with a deeper, wider fame
As men, awake to knowledge of their needs,
     Rehearse with new delight their History's deeds.

DRAMA:
Well spoken, and most true. Ah, ART, canst thou
     Give voice to that thy gifted hand might paint
In beauty that bids shame to faltering tongues.

ART:
Great Queen, I am not dumb, but stand confest
     More skilled in imagery than eloquence:
The thought in me which craves for speech is this:
     The chain of life which History's vision claimed,
Proclaims eternity to every plane of use,
     And glorifies the humblest of our deeds
With endless meaning in the scheme of things,
     Divinely planned. So Art may find her use
Grow still more wondrous, nearer unto God:
     And all that she creates with intent pure
Shall add perfection to the vast concept
     Which shapes the inspired whole, and so live on-
          Forever.
God is the artist of our lives, and plans
     Unfading beauties in their eternal end.
And from that great ideal, our puny skill
     Shall draw its inspiration, courage and new will.

335

DRAMA:
We crave the power to image forth our thought will skill like thine, and leave,
Unfading pictures in the listening mind:
And, POETRY, that gift is also thine.
Come, rest we then contentedly, from strain of ceremony free
While Poetry in liquid voice, repeats the legend of her choice.

POETRY:
Your Majesty,
I would a tale unfold to thee
     Of the Spirit Muse of Poetry,
Who traced her way to the gate of day
     Through the age of night that has passed away.
[Seats herself at foot of throne.]

By the sunset gate she lingered late
     A spirit fair and pure:
Her sad eyes gaze besought the haze
     For a gleam that should endure.

At last she turned to the shadowed world
     With fear in her shrinking form,
But courage traced on her noble face
     As she mastered her vague alarm.

Close drew her robes protecting folds
     And hooded her lofty brow,
Then held her flight to meet the night
     Across the darkling plain.

And where she passed, a wond'rous change
     Stole o'er the solemn way
Behind her like a trail of gold
     A radiant pathway lay.

It cleft the dark with amber light
     And blessed on whom it shone
With the light which filled the spirit's soul
     As she passed unconscious on.

336

Anon from out the shadow land
     Some came with eager tread,
All careless of their heritage
     To follow where she led.

But wondrous few that following
     And strange their alien breed,
From high, from low, from rich, from poor
     Unmatched in blood or creed.

All witless of the lamp of love
     That glowed within her breast,
The spirit held her onward way
     And little reeked of rest.

The shrine she sought lay yet beyond
     A weary world away;
For she sought the Source of light and life
     At the golden gates of Day.

All thru the long and dreary night
     Unfaltering she sped,
Nor witting of the scattered train
     That followed where she led.

Her every thought from self remote
     She sought the light of heaven
In humble ignorance of that light
     Her soul had held and given.

Full weary when the early dawn
     First tinged the eastern sky,
Her faltering limbs found strength again
     A joy bedewed her eye.

While yet more wondrous grew the light
     Which followed where she stepped,

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Nor faded in the glow of dawn
     That o'er the landscape crept.

She flung aside her stifling robe
     And freed her radiant form,
Then joyous climbed the eastern hill
     To meet the rising morn:--

A thing of light from out the dark,
     Of good where evils be
A thing of truth from out the false
     Of love from hate made free.

By the Sunrise gate she stood in wait
     And asked for the Lord of Day
And the Master came and called her name
     And drew her faltering in.

And kneeling there she breathed a prayer
     That her life be blessed with light,
Till He bade her stand and took her hand
     And led her to the height:

And pointing where the golden path
     Lay thru the shadowed past
He wrote a name upon her brow
     And granted that she asked.

Then listening to the voice of Truth
     She knew, her wondrous power,
And humbly bowed her regal head
     In marvel at her dower.

In Blessing thus the Master spake
     "To thee the gift is given
"To bear enshrined within thy heart
     "The deathless light of heaven."

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"Who bears that light within his soul
"May brave the shades of hell
"And scathless seek the heavenly heights
"Where things of beauty dwell."

DRAMA:
Our hearts do homage to thy mighty muse,
Who thrills the golden cadence of thy voice.
So we must weep while yet our hearts rejoice.
Come, COMEDY, release our spell-bound ears,
And with light laughter dry our happy tears.

COMEDY:
Pardon, my liege, I am but silly wise
And in this matter did soliloquize.
There seemed at first but little left but drowning
For such as I, but, not being born to frowning,
I cast about for newer fields to tempt me,
Some brilliant ones I found where WIT shall help me;
Within the proper limits of convention,
I fathom much that needs our prompt attention.
What tho the world reform, our fun hath power
To fling defiance at the day and hour.
So long as men shall dwell upon the earth,
So long their failings shall give cause for mirth 1
And I'm persuaded, in the great Hereafter,
There even yet will be some cause for laughter.
So it be kindly. For the God who made us,
Must love the sense of humor that He gave us.

DRAMA:
Thy words are true, and we would bid thee know
We'd drown the world in tears if thou shouldst go
How, TRAGEDY, hast thou thy future state resolved?

TRAGEDY:
Your majesty. The hour grows late, but I have that to say which must have utterance. My mind rests as to the past, upon the testimony of History, for until History be forgotten Tragedy must play its horrid part, making the soul recoil and the flesh tremble.

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Blood, horror, and the darkest passions I may yet depict, and none can say how soon the tragic annals will cease to stain the future history of the world. For that future, which you predict--(and I feel doubting of its approach; the world takes not kindly to regeneration)--there will be heavy changes to consider, when our roles shall follow the ideals of spirit rather than of matter. Then Tragedy must wring its tale of terror from the soul. But,--Tragedy cannot die while men remain human, and the future holds promise of greater glory to our art, in that our skill shall find greater proofs as it ascends.
     [Soft music in the distance. Drama bows to Tragedy and raises her hand for silence.]

DRAMA:
Hark! Where music lends its wordless voice
     To cheer our council with approving tones.
Let SONG in accents, clear and pure,
     Give added beauties to our ear.
Hush!
     [Song moves to center and sings.]

SONG:
The wings of song are tireless,
     And she follows her flight in joy
Where the dawn springs bright from the folds of night
     To the close of the fading day.

She touches the heart of melody,
     And draws from its tones delight.
From the depths of pain to joy's heights again
     With the spell of her magic voice.

She lends new gifts to the words of love,
     And fires the patriot throng
What ere hath part in the human heart
     Is blest by the lips of song.

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She seeks in the heights of the soul's delight
     For themes that are pure and fair
For her gift God-given had birth in Heaven
     From the lips of the angels there.
     [Silence, followed by shower of flowers. WIT gathers them up and places them in the arms of SONG, who seats herself and hides her face among them.]

WIT:
I crave speech, great Queen, the" your approval hath me in displeasure. For your comfort, my assurance of no wrong intent! Song hath exorcized my demon. I lack not reverence where it is due, and to what is high and holy my heart bears humble homage. For that part of me which slips lightly from my tongue when fancy dictates, it is my use, and I do not scorn it.
     Those forms of the past which are regrettable, are parted from without regret,--with the exception of sarcasm, which must ever find place in the pages of life, (as a weapon; of defense only). Those purest forms which consist mainly in subtlety and agility of mind, we carry forward with the hope of attaining even higher ability in their usage. It is hopeless for Wit to set himself an ideal, beyond the plane of everyday existence. His regeneration can consist only in his having reverence for things sacred, and using his weapon in defense of what is right. Wherein he shall fail in this, he will become a thing contemptible.
     Brevity being the soul of wit, I have well disguised it. Your pardon, Majesty, I am at my wits end, and can no further.

DRAMA:
It is accorded, for thou art sincere. Our hand upon it.
Wilt thou then give place to PATHOS?--wasn't thou who said that laughter was akin to tears?

WIT:
Aye, Wit is often poorly related, and loseth in consequence.

DRAMA:
Thou art hopeless.

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     Come, PATHOS, Cheer thy saddened heart with thoughts of future comfort, for most surely the promise holds to thee as to all others.

PATHOS:
Nay, your Majesty,
It is not for Pathos to behold good cheer
In aught that Fortune brings, except for others, else her use
To touch the heart of man would be gainsayed.

And for this light to which the world is yet unawakened,
     Those few who follow where it leads, must find
Their path bestrewn with many a weary thorn,
     With pangs and pain of deepest reach, which draw
Their root and fibre from the very soul of man.
So must my skill grow subtler and more keen,
     Of human anguish, yet must learn
To crown it with the element of hope, and trust in God,
     But these, my liege, has Pathos yet to learn.

DRAMA:
Thou art diligent, and I doubt not thine ability.
Thou hast discernment, and hath touched the pith of the matter in relation to thy use.
Ah Valorous Knight
     Hast thou the power to match thy deeds
     In words that fit our present needs.

VALOR:
Great Queen, I would a tribute pay unto those noble brave,
Who for some true and righteous cause their mightiest efforts gave.

Along the echoing halls of time with slow and stately tread,
They pass, a glorious company, the memory-famed dead.

Those men who by their mighty arm, or power of mind or will
The pliant forces of the world have swayed for good or ill.

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Undaunted heroes of the past, whose valiant deeds have rung
Their unspent echoes thru the lore of every age and tongue.

And later giants of the mind, whose words have limned the way
That mighty cycles of reform the feebler ranks might sway.

More noble yet, those men of might, whose souls in vital deed
Put forth their vast intelligence, to fit their country's need.

Who spread their banner to the breeze and flung their gauntlet down,
In challenge for the cause of right, as right to them was known.

Shall homage wait on bended knee, alone for those whose souls
Have journeyed to the great beyond, while time their passing tolls?

For not alone in facing death, is courage manifest;
But in the living out of life it bears its greatest test.

Bears earth no son above her sod, of whom she dares to cry
"Behold a hero in his strength!" nor wait for him to die?

Who moves unscathed amid the flare of opposition's flame
And scorns the flings and taunts of men who vilify his name.

His virtues and his faults alike are cast in noble mold,
Achievement is his master plan and "right" his master word.

Those future heroes of the soul, whose banner is of God
Shall prove their courage an a field no other men have trod:

As champions of the truth Divine, eternal stands their cause
Reset by all the cunning hate of their infernal foes.

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Their martyrdom will not be fraught with tests of brain and brawn
But shake the very depths of life, with power before unknown.

But he who wins the victory, nor falters in the fight,
Hath crowned his deeds, his love, his soul, with everlasting life.

So ever nearer unto God shall heroism rise,
Till Hell itself shall quail before the valor of the wise.

     [BEAUTY comes slowly forward as in a trance and speaks, unconscious of surroundings.]

BEAUTY:
God gave beauty to the world as an expression of his own
Divinity. Nature, the embodiment of every earthly loveliness, clothes the world of spiritual perfection, as the body clothes the soul.
     That which is highest and loveliest in nature, expresses the profoundest and most beautiful in the world which it images.
     The most exquisite beauty reveals itself in the perfect human form, the image of God and His supremest gift to men.
     An angel of heaven receives the divine of the Lord and infills that image with the likeness of God, which glorifies and perfects it.
     With man it is not yet so, for on earth, beauty of face and form, is so divorced from beauty of soul that their union appears an accident.
     The regeneration of man can alone effect that union of outward and inward beauty, which will people earth and heaven with the supreme ideal of perfect loveliness which fulfills the Creator's plan.
     Therefore the future ideals of beauty turn ever upward, toward that supreme Ommniscient beauty of God, who gives unceasingly to them who will receive it, the Beauty of His Holiness.
     [LOVE having listened to Beauty's recital, salutes her reverently and turns to the queen.]

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LOVE:
Truth sublime hath beauty given
     To thy council, Mighty Queen,
          And her words bear inspiration,
               Wake new knowledge of my theme.

Beauty is Divinely given
     And awakes the slumbering will
          To more noble aspirations
               Bidding lesser loves be still.

Beauty is the outward glory
     Of the truth beget of God,
          Given men for their uniting
               With activities of good.

Every atom of creation
     From the low to the sublime,
          In degree reflects the marriage
               Of God's good and truth Divine.

Highest forms reflect most truly
     Lesser forms in less degree,
          And the love of man and woman
               Pictures it most perfectly.

For to men the power is given
     In their lives to wed the truth
          To the good which God intended,
               In the kingdom of their use.

'Till within the soul's great darkness
     Heaven's light shall find the rift
          And amid its dawning glory
               Shall reveal God's crowning gift.

Love Conjugial, pure and holy,
     Perfect union of two souls

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          Into one sublime existence
               Which eternity enfolds.

So may earth-born love and beauty
     Build and sanctify a shrine
          Where that pure and precious jewel
               May in holy radiance shine.

From the homes that thus are hallowed
     Nobler sons shall issue forth,
          Sires to a race of wisdom
               Which shall people all the earth.

And the pages of the future
     Shall show forth a renaissance
          To whose glory former ages
               Were as heralds in advance.

To that Golden Age of Wisdom,
     Born of wedded good and truth,
          Which fulfills Creation's promise
               In its Golden Age of youth.

Opens then a glorious future
     For the kingdom of our art
          Wherein Love, proclaimed immortal,
               Shall exalt the human heart.

When the music, art, and history,
     And the literature of time,
          Shall reflect in cloudless beauty,
               Things eternal and sublime.

Center not our vain ambitions
     Where the listening crowds applaud,
          But in nobler use rejoicing,
               Give the glory unto God.

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DRAMA:
Ah, Love, 'tis ever-thee whose gifted tongue
Gives voice to truths which touch the very soul
Of that we question: thus thou hast revealed
The glorious day which follows present dawn,
Which we upon yon terrace may behold
In growing radiance gild the unwakened world,
Which slumbers witless on with thought remote
From aught save that which touches earth and self,
Save those whose lights are burning and whose eyes,
With eager longing watch the lightning skies
That herald forth the day we now await:
When truth and purity, and laws of God,
And that great jewel of life, Conjugial Love,
No more dethroned as qualities unknown,
Shall color all the literature and thought,
The poetry and beauty we have sought
And struggled to portray in pleasing role
Before the world, who wished it as they willed
And would no otherwise; nor cared if things of God
Were dragged unhallowed in the very dust
     Of commonness.
          All hail the day
That brings emancipation to our land,
And bids our uses and God's truth go hand in hand.
     Away
And on the terrace watch the dawn of earth's new day.
     [Curtain, followed by tableau, "Dawn."]

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     SPIRITUAL FREEDOM.

     A SERMON BY THE REV. WILLIAM B. CALDWELL.

     See, I have set before thee this day life and good, and death and evil; therefore choose life, that both thou and thy seed may live. (Deut. 30:15.)

     The New Church now being raised up by the Lord is to be formed by those who make the choice between evil and good in a state of spiritual freedom. For those who make this choice aright an interior state of good has been made possible by the Lord in His Divine Human, by the last judgment and the restoration of liberty in spiritual things, by the formation of the New Heaven, and by the opening of the interiors of the Word in a Revelation to the rational understanding of men.
     The state into which the New Church is to come has been foreseen from the beginning of creation, and preparation made for it from the time of the first Church on this earth even until the present. Wherefore the most excellent of all Revelations has been reserved for that Church which is to be the crown of all.
     The first men on this earth did not enjoy a freedom such as is now given to the race. They had not yet eaten of the tree of the knowledge of good and evil. Their delight in the perception of the good in which they were was not yet exalted by the perception of the opposite evil. And yet it is a truth that the quality of every good is perceived and felt by its relation to a lesser good, and by the opposition of evil to it. The opposite exalts when it does not mix with the good, but it takes away when it mixes, on which account the Lord exquisitely separates good and evil, even as he separates heaven and hell. (See D. P. 24.)
     The state of the first man is thus described in the Adversaria, "The field of the understanding in the first man was not so spacious at first; because he did not yet know what was evil and false. But in order that his mind might be rendered more spacious he was let into temptations, to the end that he might know also what was evil, and thus be rendered more happy, but he succumbed.

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And so, at this day, in order that man may be introduced into a still happier paradise, his mind is reformed by the Lord, and created anew, by means of the knowledges of both truth and falsity and good and evil." 957.
This statement brings to our view the truth that the fall of mankind was in no sense caused by the Divine, but by man himself when he succumbed in temptation. Being let into a knowledge of evil and thus into a freedom of choice between good and evil he chose evil. He was permitted to know evil and thus to be tempted, to the end that he might he led to a more exalted delight of good by shunning evil. He was permitted to know what it was to lead himself to the end that he might choose as of himself to be led by God. He was permitted to know what it was to be governed through the senses instead of through immediate Divine influx, but only for the end that he might choose to be governed by the Divine influx; This was the state of choice, the state of spiritual freedom, into which the first man was introduced by the Lord God, when it was permitted him to eat of the tree of the knowledge of good and evil. And it is this choice that: is given to all men, to the end that the Lord may bless them with the goods of heavenly freedom. "See, I have set before thee this day life and good, and death and evil; therefore choose life, that both thou and thy seed may live."
In granting free choice to the first men the Lord in His merciful Providence had regard only to a more blessed state of life for all future generations, a state that could be given only in the freedom of the human will, when it chose, as of itself, to be led to heavenly good by the Lord. And though many generations of mankind have abused that freedom, even this likewise was permitted for a greater end of good. For without freedom to do evil there could have been no choice in freedom. And meanwhile many generations of good men have gone to form an angelic heaven, which is blessed with the, use of cooperating with the Divine in the leading of the race to the glorious fulfilment of the Divine promise of peace and internal blessedness of life for the New Church of future ages.

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     From the things we have briefly presented concerning the origin of freedom with men, we may see that spiritual freedom for the man of the Church is essential to the fulfilment of the Divine ends. And for this reason in has always been restored when taken away by the predominance of evil among men, and among spirits in the spiritual world. It is above all things important to the growth and establishment of the New Church that this freedom be preserved, because the New Church is to be an internal Church, more internal than all former Churches. An external Church can be formed by compulsion, but not an internal Church. So far as the external of the New Church is formed otherwise than through an internal, so far it is not the New Church. Its faith is to be formed through the affection of truth, and its works and worship are to coma forth from a state of spiritual charity and faith, and these are to be the result of a free choice on the part of the members of the Church.
     The New Church cannot be established if a sphere of compulsion reigns in the Church, if the teaching of the truths of the Church carries with it a sphere of compulsion; if the young, as they grow up, are told what they must believe; and if an endeavor is made to establish a faith of authority alone, and a mere obedience to it. There is absolutely nothing of a spiritual church established except in the freedom of the individual, and in the choice of good by the individual who is in freedom.
     The New Church can be established only in a sphere in which everyone is left free to receive and believe the truth or reject it. This freedom does not exist when there is no opportunity to see the opposite of the truth,--when there is a compulsion to belief. Neither does this freedom exist when a fair opportunity is not given to learn the Doctrine of the New Church in all its clearness, when there is an absence of that strong, genuine persuasion which is with those who are in the genuine affection of the truth. Without this leading to belief, without a fair presentation of the Doctrines, to offset the influences of the old Church and the world, there is not really a freedom of choice, but rather an encouragement to reject.
     Nor must we lose sight of the principle that with those who receive and believe of their own volition, who come into the genuine affection of truth, it is not contrary to freedom to compel themselves to a life according to the truth, and to confirm the truth by reason and science.

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Without self-compulsion nothing of the Church is received by man. No one can drift into the spiritual life-of the Church. For self-compulsion is the actual choice in freedom between evil and good, especially when the individual is moved to it by no external pressure, but by the internal love of truth, by the desire to subject his own natural man to the government of the spiritual man, by the desire to be delivered from service to self and the world that he may serve the Lord and the neighbor, and thus permit the Lord and the Church to rule in his natural life. "Therefore choose life, that both thou and thy seed may live."
The fathers of our present-day New Church, and all, indeed, who have come from the old into the New,--embraced the Heavenly Doctrines in a state of freedom. They enjoyed freedom of choice in large measure. No ecclesiastical body of gigantic proportions existed to allure and persuade by its authority. Nothing but the pure light of Divine Truth in the Writings of the Church, and the delight our forefathers felt therein, led them out of the darkness of the old falsities and delivered them from the armies of the dragon. The Lord in His omniscience had foreseen their acceptance of His Revelation, and moved them by an inward dictate to seek the light, that We might bless them with the joy of a new age. And yet there was much in the lives and understandings of those first men to oppose the reception of that light, much in their natural man that clung to the falsity of the old state, and strove to destroy the newly planted seed of truth. But by reason of this very opposition they enjoyed a freedom of choice; and by resistance to this opposition there was an actual choosing on their part of the leading of the New Revelation in preference to that of old dogma and tradition, in preference to the leanings of the natural man toward the evil and falsity of the old state.
The first receivers of the Doctrines of the New Church enjoyed this freedom, and this is why they became so zealous. They were not compelled to believe by the persuasive power of over-zealous advocates. And they had ample opportunity to view the opposite.

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They enjoyed a freedom given them by the Lord after the Last Judgment, when liberty in spiritual things was restored for the sake of the New Church.
     Men do not readily relinquish this liberty, and even when they outwardly yield to persuasive teaching, inwardly they remain fixed to their own opinions. From liberty of choice in spiritual things men desire to see for themselves before accepting new truths, and there are many who desire to be convinced by reason, science, and Scripture before acknowledging. Because of this sense of liberty, some will turn a deaf ear to a minister who presents the views of the New Church, but will listen attentively to a layman feeling that in one case they are free to reason and discuss, and in the other not. So also it is a common experience that when those who have been brought up in the Church speak with strangers concerning the Doctrines of the Church, they are apt to be greeted with "O you have been educated and trained in this Doctrine, you cannot see and believe anything else."
     And this would be true if the young in the Church were brought up to a faith of authority, and not led in freedom to love the truth, to see and acknowledge Divine Revelation in its own light, shining in their own understandings, to embrace it in faith, to live it in true charity, thus to receive the Lord with joy and gladness of heart, and worship Him in the glory of His Second Coming.
     Those who die in infancy are educated in heaven, thus entirely within the sphere of good and truth from the Lord, but when they mature, they descend into the world of spirits, and there have free-choice between good and evil, and are tempted. In this truth we find confirmation in favor; of distinctive education within the Church, and also in favor of a full opportunity for freedom of choice in years of maturity. Infants who are educated in heaven never fail to return to heaven after their probation in a lower sphere. Nor can we doubt but that it will be similar with the young wh6 are wisely educated in the Church upon earth.
     We see, then, the importance of preserving freedom of choice in spiritual things, which involves not only that everyone may have liberty to see what is opposite to the truth, and to embrace falsity if he wish, but also that everyone may have ample opportunity to know and see the truth itself, clearly and forcibly presented.

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If a state of compulsion and persuasion in matters of faith rule in the Church, the tendency will be to make the Church external; the faith will be external, and the life will be external; many will receive and live the Doctrines externally without receiving and living them internally, without ever seeing them rationally and perceptively, or living them from the internal force of love, thus from the Lord.
     We have already seen much of this externalizing of the Church, when the young are brought up to regard the Church as their Church, while yet they are not brought up to an internal love and appreciation of the life and teachings of the Church. An external love of spiritual things endureth but for a while, and eventually is choked by a love of the world when full freedom is given.
     As the Church grows, the adult, and especially the parent, will acquire greater wisdom in fostering a love of the Church with the young, a wisdom which will bring with it an ability to lead wisely in freedom, an ability to lead the child actually to love the things of the Church, actually to choose them freely in preference to the opposite things of the world. And through this wisdom, given the men and women of the Church by the Lord, the Church will be perpetuated. Both they and their seed will live.
     The love of the Church properly includes a desire for its perpetuation. And this is so true that we may say that where the desire to aid in the perpetuation of the Church is wanting, there the love of the Church is wanting. While we know that the perpetuation of the Lord's Church is in the hands of His Providence, we know also that it is effected through the instrumentality of the members of the Church, especially through the efforts of parents, who have such a golden opportunity to implant a love for the things of heaven in the tender years of childhood.
     Experience proves that in adult age men incline strongly to what is implanted in their affection during minority. It seems clear, therefore, that all that is necessary to perpetuate the Church is to store up and nurture an affection with the young for the things of the Church.

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Experience also proves that the choice in matters of religion is nearly always made early in life, between the ages of 14 and 25, and that the Church will have at least an equal chance when the individual makes his choice, if remains are laid up to offset other allurements.
     But the effort and cooperation on the part of men and women in the Lord's work of building His Church will fail if it lacks that wisdom which is strong in its leading but cautious in its driving. Driving and compulsion may perpetuate the Church externally, but they will destroy it internally.
     The New Church, being a spiritual and internal Church, is implanted in man's internal will and understanding, where he sees and feels from himself, free from all external influence, except so far as he is willing to be affected by external influence. When in this internal freedom, without compulsion or driving, he chooses to be influenced by the leading of the Church, by the Lord and the Word, then and then only is the New Church implanted in him. The Lord in His Second Coming is received by man in this internal free-choice, and it is indispensable to this free-choice that he have abundant opportunity to see both the truth and its opposite falsity, both the good and its opposite evil.
     So far as this full opportunity is withheld, so far the reception on the part of man will be more or less persuasive, perfunctory, and temporary. The permanence and perpetuation of the Church depends upon the freedom given and upon the right use of the freedom.
     At the same time it is not essential to this freedom that a man should experience in actuality the opposite evil, or actually embrace the opposite falsity. To do this is to reject his choice, and to succumb in temptations. For in genuine temptations a man resists the evil and, the false from the good and the true, and thus makes an actual choice in freedom.
     The New Church is established with those who are able to undergo spiritual temptations, who by combat and resistance from the truth are able to overcome the opposite evil and its falsity. But none can enter this combat unless they be equipped with weapons for the encounter, unless they learn from the truths of the Word what heavenly good is, and how greatly to be desired, and what deadly sin is, and how much to be abominated.

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Armed with this two-fold knowledge, and with the desire for the good of heaven, a man is thereby actually introduced into a spiritual freedom of choice. He is let into temptation. The very fact that he desires the good of heaven, while at the same time his natural man desires nothing but the evils of hell, leads him into temptation, in which one or other must conquer,--leads him to an actual choice in full freedom. And blessed is he who maker; the good choice, for the mercy of the Lord will be upon him. Goods without end and delights eternal, internal joy of life and heavenly peace, will be his reward in this world and in the world to come. Amen.

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CORRESPONDENCES OF CANAAN 1910

CORRESPONDENCES OF CANAAN Rev. C. TH. ODHNER 1910

     CHAPTER XII.

     THE ISRAELITES.

     113. The History of Israel. Hebrews of the Hebrews, by virtue of the primogeniture of direct descent from Abraham, Isaac, and Jacob, the people of Israel now enter upon the stage as the last representatives in the sacred drama of the "Correspondences of Canaan."
     A wicked and adulterous brood, the history of whose two thousand years is an almost unbroken record of vice and crime, it nevertheless represents, as no other nation in the annals of mankind, everything good as well as evil of the actual spiritual Church which was to be established by the Lord ill His human, and re-established at His Second doming. The one qualification for this their representative role was their extraordinary conceit and obstinate insistence upon being "the chosen people," together with their one occasional virtue of blind obedience to the letter of the Divine Command. Internally worse than all their wicked neighbors, yet this insistence and this unreasoning conservatism formed a most ultimate plane upon which the Lord could build--not a true Church, indeed, but the purely histrionic representative of a real Church.
     The first conception of this representative of a Church took place when Jehovah revealed Himself to Abraham, and afterwards to Isaac and Jacob, but these patriarchs never knew Him by His true name, nor possessed His Law; the covenant made with them was but the promise of things to come. The descent of Israel and his sons into Egypt represented the preparation for a spiritual Church by means of a preliminary education in the scientifics of the sensual mind. The oppression by the Egyptians signified the dominion of the sensual before regeneration had begun. The actual beginning of a Church by means of a new Divine Revelation and its reception, resulting in separation from the Old Church, instruction, temptation and reformation, was represented by the appearance of Jehovah before Moses, the call of the people, the Exodus, the Revelation on Sinai, and the forty years of wandering in the wilderness.

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Then followed the Conquest of Canaan, representing the victorious establishment of an Internal Church by the expulsion of interior evils and falses, and the orderly arrangement of all goods and truths in the rational mind. The theocracy under the Judges stood for the highest and relatively celestial state of the triumphant Church under the immediate government of the Divine Truth. The beginning of a decline into a celestial-spiritual, and then into a merely spiritual state, is represented by the government of the people first by, priest-judges and then by kings. The separation of charity and faith in the declining Church is signified by the separation of the nation into the two kingdoms of Israel and Judah. The kingdom of Israel, representing the perverted spiritual Church, was destroyed by Assyria,--the false reasonings of the love of the world; whereas the kingdom of Judah, representing the perverted celestial Church, was carried away captive by Babylon, the love of self and of dominion. Compare the history of the Roman Catholic and Protestant Churches!
The seventy years of captivity in Babylon represented the complete vastation of all internal things of the Church. After the return to Jerusalem, the Jewish worship was indeed restored, and the Jews were more orthodox than ever. But the nation now represented nothing but the dead shell of a Church, for the voice of prophecy was no longer heard therein, until the time when John appeared and was beheaded, and the Lord Himself preached and was crucified. The new Divine Revelation was wholly rejected except by a small remnant--who formed the nucleus of a new Church, which for a short time remained a genuine Church in which the mere types were abolished by the open truths. The Jews themselves, however, still continued as a representative nation,--representative now of the Christian Church such as it would become in its last days of consummation. The tragic siege and destruction of Jerusalem, and the final dispersion of the people, are indeed a most dramatic representation of the Last Judgment upon the dead Christian Church.

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     114. The Tribes of Israel. In the following rapid survey of the sons of Jacob in their spiritual signification, we shall follow the order of their birth, confining our exposition as much as possible to the representative meaning of the geographical position of the tribes descended from them, as illustrating in a most striking manner the wonderful exactness of the Science of Correspondences. To each tribe there was allotted, after the Conquest, a portion or "inheritance" of the land, which, as to physical conditions and intertribal situation, was in complete harmony with the spiritual representation of the tribe possessing it. If we can obtain a clear bird's-eye view of the spiritual geography of the Twelve Tribes in Canaan, we shall gain at the same time a correct chart of all the general goods and truths and conditions of the Church in their mutual inter-relation.
     The twelve sons of Jacob signify the twelve general or cardinal things, by means of which man is initiated into Spiritual and celestial things while he is being regenerated or while he is becoming a church. (A. C. 3913.)
     The twelve tribes signify all things of truth and of good, or of faith and love; and each tribe signifies some universal; thus the twelve tribes signify the twelve universals, which comprehend and include in them all things whatsoever, which are of the Church, and in the universal sense, the Lord's Kingdom. (A. C. 3893.)
     The reason for this signification is to be found first of all in the meaning of the number, Twelve, which signifies what is complete and full, both of good and of truth, and this in a specially all-inclusive sense. For this number is the multiple of Three and Four; and Three signifies the all of truth, and Four, the all of good.
     This signification of the number Twelve is impressed upon the very ultimates of Nature,--the moon circling round the earth twelve times in the course of a year; and the sun completing its daily journey across the sky in twelve hours. The moon and the sun are the universal symbols of Faith and Charity, and the months and the hours therefore signify all the general and particular states of truth and of good in the life of man.
     From the Book of Nature this correspondence of the number Twelve was transferred to the written Word. Twelve were the sons of Israel, the ancestors of the twelve tribes which composed the Israelitish Church, and the names of these were inscribed on the twelve stones of the Urim and Thummim, one name on each precious stone.

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The same representative number was transferred by the Lord to the Christian Church, when He chose His twelve Apostles to represent all the goods and truths of the Church, each Apostle assuming the signification of a corresponding Tribe of Israel. And the same number is especially prominent in the Revelation of John, where it is prophetically transferred to the Church of the New Jerusalem, the crown and fulfillment of all the previous Churches.
Thus we read there that there would be twelve thousand "sealed" of each of the twelve Tribes of Israel; that the Woman clothed with the Sun would have upon her head a crown with twelve stars; that the holy city, New Jerusalem, had a wall of twelve gates, and at the gates twelve angels, and twelve foundations, and in them the names of the twelve Apostles of the Lamb. The City itself lieth four-square, the measure thereof twelve thousand furlongs; the wall measures a hundred and forty-four cubits, "the measure of a man, that is, of an angel." And the foundations of the wall are twelve precious stones, and the twelve gates are twelve precious pearls. And finally, in the midst of the street of the City, and on each side of the river of water of life, is the tree of life, bearing twelve fruits, and yielding its fruit every month. All these things represent, with an infinite variety of application, the same cardinal and fundamental principles of Heaven and the Church that are represented by the twelve Tribes of Israel.
115. A general view of their significance. Before entering upon the special representation of each tribe, it will be useful to obtain a general view of the signification of the twelve sons of Israel, in the order of their birth. It should be observed, to begin with, that the twelve sons are to be divided into three classes or series; the first four sons,--Reuben, Simeon, Levi, and Judah,--represent the four general successive states of the regenerate life; the next four, "an, Naphtali, Gad, and Asher,--represent the general media of regeneration; while the last four,--Issachar, Zebulon, Joseph, and Benjamin,--represent the states of the resulting conjunction of the external and internal man. (A. C. 3902, 3941.)

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     1) Reuben, so named from "seeing," is the first general state of FAITH in the understanding, resulting from the first sight of spiritual truth.
     2) Simeon, named from "hearing," is the next general state, when man, through OBEDIENCE to the truth, begins to receive it also in the will.
     3) Levi, named from "adhering," is the subsequent state of conjunction of will and understanding in the life of CHARITY.
     4) Judah, named from "confession," is the final and crowning state, when, from the perfection of charity, the regenerating man comes into the LOVE OF THE LORD.
     Then follows the description of the successive media through which man is initiated into the successive states of regeneration.
     5) Dan, named from "judging," is the first medium through which the gateway is opened into the Church, i. e., the affirmative ACKNOWLEDGMENT of the Divine Truth, on the one hand, and of the necessity of repentance on the other.
     6) Naphtali, named from "struggling," represents the next medium of TEMPTATION, which immediately follows when man, through acknowledgment, has entered upon the life of regeneration.
     7) Gad, named from "a troop," represents the multitude of GOOD WORKS and uses in the natural man, upon which he enters after each successful combat in temptation.
     8) Asher, named from "blessedness," is the medium of heavenly DELIGHT, which blesses a life of uses and opens the way for more internal progress.
     9) Issachar, named; from "reward," represents the interior conjunction of good and truth, and the consequent: MUTUAL LOVE which is the reward of those who delight in the performance of uses for the sake of the neighbor.
     10) Zebulon, named from "cohabitation," is the CONJUGIAL ITSELF, external as well as internal, which is the noblest fruit of mutual love.
     11) Joseph, named from "adding," represents the perfected state of will and understanding with the SPIRITUAL MAN,--a state when, through the heavenly marriage within him, there descends from within a new intelligence and a new will. These are represented by the two sons of Joseph:

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     a) Ephraim, named from "fruitfulness," representing THE NEW INTELLECTUAL, Prolific in an abundance of spiritual ideas, and
     b) Manassch, named from "forgetfulness," representing the state of THE NEW VOLUNTARY, through which there is a forgetfulness, i. e., removal of evils, both actual and hereditary, in the external man.
     12) And, finally, Benjamin, the "son of the right hand," is the truth of good, the spiritual of the celestial, the interior PERCEPTION from the new-born will; in other words, the light proceeding from true charity and love of the Lord, through which all the things of the external man, (all the rest of the brethren), are at last brought into harmony with the will of the Lord in the internal man.
     We may now consider each of the tribes in particular.
     116. Reuben. The first-born son of Jacob represents the first state in the life of regeneration, when the seed of Divine Truth is received in the understanding of the external man. Hence Reuben was named from sight, for at his birth his mother said: "Behold, a son (reu-ben), for she said, Jehovah hath seen my affliction," (rau-beonyi). The sight or understanding of truth is always the first step in the new birth, even as the sense of sight is the first of the particular senses to be opened with a newborn child. For there is no approach to the Father except through the Son. There is no way of gaining what is good except through the knowledge and understanding of what is true. "FAITH THE UNDERSTANDING always precedes faith in the will: for when anything is unknown, as heavenly good is, man must first learn to know that it exists, and understand its nature, before he can will it." (A. C. 7863).
     As Cain was born before Abel, as Jacob received the primogeniture before Esau, as Reuben was the firstborn of Jacob, and as Peter was the first of the Apostles, so faith in the understanding must always, in point of time, and as to the appearance, precede charity in the will. But as Abel was preferred above Cain; as Esau was the first-born by right; as Judah received the Primogeniture in the last blessing of Jacob upon his sons; and as John was the best beloved of the disciples, so good or charity possesses the actual primogeniture as to the end involved, which is that of salvation.

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To the tribe of Reuben, at the time of the Conquest, there was given a tract of land on the eastern side of the Jordan and the Dead Sea, bounded by the land of Moab in the south and the land of Ammon in the north. This region included Mt. Nebo, whence Moses obtained his first and last view of the land of Promise, and it was from this land the Israelites made their passage across the Jordan when entering the land. The trans-Jordan district represents the external Church, corresponding to the external and introductory state of those who as yet have gained only the first sight of the Divine Truth. While a man remains in this state he is continually threatened by two great evils. On the one hand lurk the fierce and cruel Ammonites, spirits who are in natural truth falsified, and who seek to snatch away spiritual truth from man by inspiring conceit of knowledge and contempt of others, thus faith alone. And on the other hand the Moabites, corrupt but wealthy and self-satisfied, reveling in what is merely natural good opposed to spiritual good, seeking to seduce faith by suggesting that it does not matter what you believe, so long as you "do good." Skepticism and Sentimentalism are two brothers, equally hostile to rational faith.
117. Simeon. The second son of Jacob represents the second universal means of regeneration and the consequent second general state of spiritual life, i. e., the state when the man who has received the Divine Truth in his understanding, compels himself to obey it in act. In order to represent this state Simeon was named born "hearing," which corresponds to OBEDIENCE. ("Shimeon," from shama to hear.) At his birth Leah said: "For Jehovah hath heard that I was hated, and hath given me this also." For Leah, the weak-eyed external affection of truth, is hated and despised by the natural man, until by self-compelled obedience to the Truth he begins to realize the good to which it leads. A new will, the will of good, is then conceived in the new understanding, but at first it is only an external voluntary from an external faith,--a willingness which is largely induced from without by means of various kinds of fear, and discretely distinct from genuine charity, (Levi), and still more from the love of the Lord, (Judah).

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     In this series it is evident that Reuben represents the state of those who are in the spiritual-natural heaveri, while Simeon represents the state of those in the celestial-natural heaven. The one stands for genuine natural truth, and the other for genuine natural good, which is the good of obedience. Levi, in the same series, stands for the spiritual heaven, or the good of spiritual charity, while Judah represents the celestial heaven, or the good of love to the Lord.
     It is not surprising, therefore, to find the tribe of Simeon, or the celestial-natural, constantly associated in the Sacred History with the tribe of Judah, or the celestial itself, the two together constituting the Lord's Celestial Kingdom. On this account, after the Conquest of Canaan, there was given to the tribe of Simeon a large but rather sterile region, (the Negeb" or south country), to the south of the tribe of Judah, and bordering upon the districts inhabited by the Edomites and Ishmaelites. For the good of obedience is associated on the one hand with love to the Lord, and on the other with the simple good of the Gentiles.
     Like Reuben, the tribe of Simeon figures but little in the history of Israel, since both represent introductory and external states. As a tribe it disappeared before long, being amalgamated with the tribe of Judah.
     118. Levi. As by continued obedience to the truth the regenerating man grows accustomed and habituated to the life of faith, this life gradually becomes delightful to him, and he begins to become affected by the truth on account of the evident blessings which it bestows He begins to live it because he sees in it the hope of eternal salvation for himself and for mankind, and this love of the Lord's Truth on account of salvation gives birth to the third state of regeneration, which is that of spiritual CHARITY.
     This charity is what is represented by Levi, and this not only because of the order of his birth but also because of the meaning of his name, which signifies "conjunction," from a root meaning "to twine, to adhere, to cleave to any one."

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And Leah said: "Now this time my man will cleave unto me, because I have borne to him three sons; therefore she called his name Levi." From the natural idea of cleaving to another, or joining oneself to another, there is but a step to the spiritual idea of mutual love or charity and from this we advance to the celestial idea of the Lord's own Divine Love, which is charity in the supreme and infinite degree, the Divine desire to join all His human creatures unto Himself and to one another, and to bless them with the supreme good of eternal salvation.
     Within all genuine human charity the Divine Love of saving human souls burns as an inmost and holiest flame, a love which because it is supreme stands before every other love and therefore is called the Priestly love. For the word "priest," (from prae-stare), means "one who stands before," i. e., in front of the altar and in-front of the congregation,--one who from a supreme love of serving the Lord and the neighbor in the highest use of charity, acts as a leader in the worship and life of the Church. It is this priestly charity that is especially represented by Levi, and on this account the office of the priesthood in the Israelitish Church was adjoined to the tribe of Levi.
     The fact that no special part of the land of Canaan was given as an inheritance to the tribe of Levi, but that it was distributed among all the tribes and received its support from the tithes of all the people,-"the Lord Himself being their inheritance,"--involves the fact that the priestly love and the priestly use must be universal throughout every genuine Church. Every man of the Church must be a priest within his own family, and every form of Charity within the Church must be inspired inmostly by the love-of the external salvation of men, which is the sole reason for the existence of the Church on the earth. And for the Clergy as a distinct office it involves the lesson of supreme trust in the Divine Providence of the Lord, whose immediate servants they are, and the necessity for complete and exclusive devotion to their one heavenly use, which, in itself is the greatest of all blessings, the richest, most delightful and most glorious inheritance that can possibly be given to immortal man.
     119. Judah, As Reuben represents the first sight or understanding of the Divine Truth; Simeon the consequent obedience; Levi the will of truth resulting in good-will or charity towards the neighbor; so Judah, the fourth and last of the first group, represents the crown and fruition of all the preceding states,--the regenerate state itself, the new-born will of good, which is the same as the LOVE OF THE LORD.

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It was in order to represent this state that Leah said, at the birth of her fourth son: "This time I shall confess Jehovah; therefore she called his name Jehudah."
The name "Judah" or "Jehudah" means literally "Confession of Jehovah," and it is an unquestioned historical fact that the posterity of this son of Israel, alone among all the tribes and nations of this world, remained to the end most persistently in the confession of Jehovah as the one and only God of heaven and earth. While it is true that their confession was almost wholly mere lip-worship, external, formal, selfish, and dead; and while it is equally true that this tribe was morally the most atrociously wicked among all the tribes of the worst nation on earth; yet the fact remains that this confession of Jehovah distinguished them for nearly two thousand years, in the midst of universal polytheism and idolatry, as the only remaining Monotheists in the world. This persistent confession of Jehovah afforded a sufficient basis for the representation of Judah as the worship and love of the Lord.
The Jewish confession of the invisible Jehovah became, in the Christian Church, the confession and love of the crucified Savior, the Son of God who in His human had made manifest the Father, the Lamb of God who had taken the sins of the world away. To the early Christians the love of the Lord meant the love of the Divine Man, Jesus Christ; it was a simple, child-like, personal love, natural yet pure and exalted. This love has survived as the chief redeeming love among the remnant of simple-hearted Christians of all ages, but in the Christian Church as a whole it perished when the theologians divided the Godhead into three Divine persons, each one of whom is to be equally loved. The love of the Lord, thus divided, was love no more.

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     In the New Christian Church this lost love was restored, to ether with the restoration of the knowledge of the Lord Jesus Christ as the one and only Person in whom dwelleth the fulness of the Godhead bodily. But in this New and Crowning Church this love of the Lord is not to remain a merely personal and therefore natural love. It is to become the love of the Lord in His Second Advent, the love of the Heavenly Doctrine through which He has appeared in His opened Word. For this Church will understand and love this teaching of the Lord Himself: "If ye love Me, ye will keep My commandments, he that hath My commandments and keepeth them, he it is that loveth Me." (John 14:15.)
     Representing thus the greatest, supreme and inmost of all affections and loves in the Church, the tribe of Judah received as its inheritance the largest and most important portion in the inmost and highest region of the land of Canaan,--a mountainous district yet rich and fertile in ancient times, where every mountain side was carefully terraced and covered with flourishing vineyards and olive groves. It was thus able to support a teeming population and a greater number of important cities and towns, than could be found in any other part of Palestine. Here was Hebron, the most ancient capital of the country, and Jerusalem with Zion and the Temple, representing the heart and lungs of the nation, the inmost of both the celestial and spiritual, of the life and the worship of the Church.
     Here, then, throned the "lion of Judah" on his mountains, surrounded by Dan in the west and Reuben in the east; by, Simeon to the south and Benjamin to the north. For Dan signifies the acknowledgment of the Lord, the affirmative disposition which is a celestial disposition. And Reuben signifies faith in the Lord, which in itself is a celestial Faith. Simeon signifies obedience to the Lord, which is the basis of all celestial virtues. And Benjamin signifies perception from the love of the Lord; and perception is the same as celestial intelligence.
     120. Dan. The successive births of the first four sons of Jacob describe "the state of the Church, or of the man who is becoming a Church, as to the ascent from the truth which is of faith to the good which is of love." The next four sons of Jacob represent "the conjunction of natural truth with spiritual good by means of media, and this in the order in which it is effected with the man who is being regenerated." (A. C. 3902.)

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The first of these media, in the order of time, is the ACKNOWLEDGMENT Of truth, represented by Dan.
     The name Dan in the Hebrew means a "judge," and he represents in the supreme sense the Divine Judge, the Lord as to His Divine Truth, and in a general sense the acknowledgment of the Divine Truth by the man who is to become an individual church of the Lord, for it is this acknowledgment which judges, i. e., discriminates between truth and falsity and thus separates the things which are of the Church from those which are not of the Church. Before there is such acknowledgment the man has not even entered upon the threshold of the Lord's kingdom, but the moment that he admits and affirms that the Doctrines of the Church are the Lord's own teaching and therefore Divinely true, he has entered the gate of the kingdom. It was on this account that the judges in ancient times sat at the gates of the cities and towns, and from this custom it is that 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 the Divine authority of the Lord in His Word. Acknowledgment, therefore, is the first means or medium of entrance, and thus of communication and conjunction with all things of the Church and of Heaven.
     In harmony with this representation there was given to the tribe of Dan a tract of land in the extreme west, along the Mediterranean Sea, to the north of the land of the Philistines, including the city of Joppa, which was then, as now, the only sea-port of the land of Canaan. The Sea and the west signifies the obscure state of those outside the Church who are as yet only in literal and sensuous appearances of truth, and for these there is no way of entering into the interior things of the regenerate life except by the humble acknowledgment that the spiritual things of the Lord's revelation are superior to the lumen of the natural man. The only gateway is through Joppa in the country of Dan.
     When man is in this introductory state he is more or less in a state of truth alone, bordering upon the Philistine state of faith alone.

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He differs from the Philistines, however, by possessing an affirmative affection of interior truth, which needs but time and experience to blossom into the affection of good. But though he will make progress into the interiors of the land, he will not leave the gate unguarded, but will descend from the mountains of Judah in times of war to give battle to the Philistines. Michael, the celestial man, discriminates more than any other angel between truth and falsity, and fights especially against that greatest of all heresies, the faith alone which is a living denial of the Lord.
In order still further to represent acknowledgment as the gateway into the Church, a colony of Danites were permitted to take possession of the city of Laish, at the extreme northern boundary of Canaan, and to re-name it Dan. Hence, "from Dan to Beersheba" came to mean the whole extent of the land from north to south. And thus Dan became, in a twofold sense, the gate of entrance into the Holy Land, for the only natural approach from the north was through the Lebanon valley of Coceli-Syria through northern Dan into the valley of the Jordan. The north signifies a state of ignorance; Syria, the knowledges of doctrine; and Lebanon, the natural rational. The investigator, on his way to the heavenly Canaan, is at first in a state of ignorance; then he acquires an external knowledge of the Doctrines, which he examines in the light of natural reason, but he cannot enter the Church itself until he has passed through Dan,--until he has acknowledged that the Doctrine is Divine.

(To be concluded.)

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     The Rev. J. B. Spiers informs us that J. L. McCreery is the author of the poem entitled "There is no Death," which was published as "anonymous" in the April issue of the Life.

     "The Rev. James Hyde estimates that the whole of Swedenborg's writing amounts to 1,372 pages folio, 10,368 pages quarto, and 7,320 pages octave, in print, besides 1,688 pages folio, and 7094 pages quarto, in manuscript, which have never been printed." (Dr. Wm. E. A. Axon in the New Church Magazine for January, 1910.)

     The recent issues of the ten cent editions of HEAVEN AND HELL, DIVINE LOVE AND WISDOM, DIVINE PROVIDENCE, and THE FOUR LEADING DOCTRINES, published by the American Swedenborg Society, are probably the most beautiful and perfect cheap editions of the Writings ever issued. The translations chosen are not of the best, but the external workmanship is unexcelled as to quality of paper and printing. Unmeasurable spiritual wealth is here offered virtually for nothing.

     The following clipping from the PRESTON (England) GUARDIAN displays' a thought which rarely enough finds its way into the literature of the world. It relates to a lecture given by Mr. Bramwell, the Preston librarian, on Swedenborg: "Mr. Lardge [pastor of the Preston Society] took exception to one thing in Mr. Bramwell's lecture, probably, he said, a misunderstanding, which was that Swedenborg was not inspired, but simply claimed that his spiritual eyes only were opened. As a matter of fact, said Mr. Lardge, Swedenborg's inspiration was on a higher plane than either prophet or apostle of the Bible, because his (Swedenborg's) inspiration was rational, his rational faculties being opened by the Lord to understand all that he wrote of the doctrines of the Word."

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     The Rev. S. S. Seward, president of the General Convention, has issued a book of 168 pages, entitled "THE ACADEMY DOCTRINE, EXAMINED AND CONDEMNED." This work--which is described by the MESSENGER as containing a statement of the Doctrine of the New Church "in simpler and more rational terms" than the Convention's Declaration,--may be obtained from the New Church Book rooms, at the price of twenty-five and fifty cents.
     We do not propose at this time to deal with the "arguments" advanced in this publication,--which indeed are their own refutation; nor do we propose to now correct the author's misrepresentations, or to repel his vile insinuations.
     His book is but a particular instance of the many perversions and unworthy misrepresentations that have been circulated by members of the Convention. But on these matters the Academy will have something further to say at the proper time.
NEW CHURCH QUARTERLY 1910

NEW CHURCH QUARTERLY 1910

The second number of the NEW CHURCH QUARTERLY is fully on a par with the opening number already noticed in the Life. Among its articles we note the first installment of an essay by Mr. George Sale confuting the contention sought to be established by Mr. Johnson in the preceding issue that Swedenborg was the founder of Socialism. Dr. Edward Madeley contributes a characteristically thoughtful article on "The Lord's Miracles of Healing,"--a subject of perennial interest. The second installment of Dr. R. L. Tafel's notes presenting a Systematic New Church Theology, takes up the subjects, The Finite, the Natural Sun, and the Spiritual and Natural Atmospheres. These notes, the editor explains, are reports made by the Rev. R. J. Tilson "of the conversational teaching of Dr. Tafel, and must not be held responsible for their literal accuracy."

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Mr. Tilson adds, however, that all the notes had Dr. Tafel's approval.
     In a notice of the death of the Rev. L. H. Tafel, the N. C. QUARTERLY remarks that "he is the last one who would wish it to be forgotten, or ignored, at this time, that he was one of the founders of the Academy of the New Church, and, for twelve years, a Professor in its Theological School; and, although he separated from that Body of the Church later, one of his last public acts was to protest in the September number of the NEUKIRCHENBLATT, of which he was Editor, against the insinuation of "impurity" which had been brought against it by a sister Body, and to bear the brave and honorable testimony: 'All who are acquainted with the Academy and its blameless life, know also that it exalts Conjugial Love in its purity, and the love of offspring; and other New Church people should only rejoice and thank the Lord that this branch of the New
Church, as well as the other branch, leads a life cause of gladness to all.' Such a testimony, from such a source, given almost on the eve of the writer's departure to the other world, must carry great weight with all who wish to do justice; and it seems to us only right to put our readers in possession of it."
     Speaking of the recent announcement of the new American edition of CONJUGIAL LOVE, the editor expresses his pleasure at the restoration of the old title instead of 'Marriage Love', of which we trust the last has been seen. It is to be hoped that the word 'conjugial' is restored in the interior of the work also, in the places where the original is conjugialis or conjugiale. When a place has been won, as is the case, by this eminently New Church word, in the 'Century' and 'Oxford' dictionaries, with the correct New Church definition in each, it would be a thousand pities if the New Church itself were to discard it."
     We congratulate our contemporary upon the quality of its second issue, and we earnestly hope that the NEW CHURCH QUARTERLY will find many subscribers among the readers of the LIFE. While professedly "NOT 'a journal of Academy tendencies,' " it is one of those few New Church journals which appears determined at all costs to support freedom of speech and fair play in the New Church.

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"TRUST NOT IN ANY COUNCIL." 1910

     In an editorial headed "Trusting in Councils" the MESSENGER defends the General Convention against the charge that it has acted against the spirit of the words: "But, my friend, trust not in any council, but trust in the Lord's Word, which is above councils." (T. C. R. 489.) The MESSENGER limits the word "councils" in this passage, as referring to "only one kind of
council," namely, councils such as those of Nice and Dort "which placed authority in the decision of a council rather than in the Word. . . . It is the espousing and teaching of things contrary to and apart from the Word that is disapproved."
     The MESSENGER, however, fails to observe that it is for this very reason that the man of the Church is, admonished, "not to trust in ANY council" but in the Lord's Word only,-that is to say, not to direct himself to the declaration of a council for the knowledge of the genuine doctrine, but to go direct to the Word. And, per contrary a body of the Church is impliedly admonished not to set before its members as the doctrine of the Church, the declarations of a council, but to direct those members to the Word alone, i. e., to the Heavenly Doctrine. A council may deliberate and arrive at conclusions, but harm begins where such conclusions are put forth authoritatively as the "doctrine of the Church."
     The MESSENGER continues:
     "The declaration passed by the Convention at its last session was in no way an infringement of the admonition not to trust in councils, for the declaration was not contrary to the Word, but it cited the Word, emphasized it as against the councils of men, and insisted upon the Word as the foundation head of all truth, in which all should put their supreme trust."
     We could well imagine the leaders of the Councils of Nice and Dort and Trent using just such words in defense of their promulgations as not being "against the Word" for they also "cited the Word," and indeed far more abundantly than did ever the Convention. Any Council, even in hell, may cite the Word to give authority to its attempts to destroy the spiritual freedom of men; but no council in heaven would try to force its doctrinal conclusions upon the conscience of the individual.

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Yet this is what, in effect, is now being done by the Declaration of the Convention which is being pressed upon the members of that body as the very "doctrine of the New Church;" and is being "declared" to be such by the votes of a majority without any regard to whether they have gone to the Word and learned the teachings of Divine Revelation. Emphasis is laid on the necessity of Associations and Societies accepting the Declaration, but we hear no word of exhortation to the members of the Church to go to the Heavenly doctrine and there search for themselves what is the "doctrine of the New Church." In those meetings which have so rashly "declared" that doctrine, there is no echo of the Divine warning "Trust only in the Lord's words which are above councils."
NEW SCHOOL BUILDING AT BRYN ATHYN 1910

NEW SCHOOL BUILDING AT BRYN ATHYN 1910

     The new building for the use of the Local School at Bryn Athyn, ground for which was broken a year ago, has been completed, and as announced last month, was dedicated Friday afternoon, April 22.
     The dedicatory exercises were simple but impressive. At 5:30 o'clock the long procession of pupils, teachers and officers of the Local School, and the Academy Schools, marched from the old Academy Building to the Auditorium upon the third floor of the new building. Nearly three hundred persons, old and young, were present. The general order of the Eleventh Office in the Liturgy was followed, after which Mr. John Pitcairn made the following presentation address:

Bishop Pendleton, President and representing the Academy of the New Church:
     I do hereby formally present this building to the Academy of the New Church for primary education for the benefit of the Bryn Athyn Church of the New Jerusalem, with the understanding that it may be used for other purposes of the Academy upon the Academy substituting equal facilities for primary education for the Society of the Bryn Athyn Church of the New Jerusalem.
     And may the Lord bless and guide those who may have charge of the uses for which this building has been erected.

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     The Bishop then accepted the gift in the name of the Academy, and declared the building dedicated to the uses of primary education in the New Church.
     Supplementary exercises were then held in the Assembly room on the floor below, with an address by the Bishop to the children. This smaller room will be used for the opening exercises of the Local School and for doctrinal classes of the Society.
     It was originally intended that the new building should be given to the Bryn Athyn Church, with an endowment fund of twenty thousand dollars to defray the increased cost of maintenance. At a meeting of the Society, held April 18th, it was voted that Mr. Pitcairn, be requested to place the new building, with its endowment fund, in the hands of the Academy, to be used for primary education.
     The change does not involve the Academy's assuming the expenses of the Local School, but the change was made in order to secure greater economy and efficiency of administration by having all the buildings under one management.
     The local Church will pay the salaries of teachers, and bear sundry expenses as heretofore. The Academy will assume the care of the building, and assist in defraying the expenses to the extent made possible by the endowment fund.
     In line with the same end, the Rev. Charles E. Doering, Superintendent of the Academy Schools, has been appointed Superintendent of the Local School at Bryn Athyn, which thus becomes the Department of Primary Education of the Academy, a model school, which is intended to form a norm or standard for all the local schools of the General Church which look forward to the Academy for the higher education of the children of the Church.
DESCRIPTION OF THE NEW BUILDING 1910

DESCRIPTION OF THE NEW BUILDING W. H. A 1910

The new building is of stone with red Spanish the roof, in simple and massive style of architecture, in harmony with the Academy Building. It is placed forty feet to the south of the main building, with its greatest length at right angles to the length of the older structure. The length is one hundred and two feet, the breadth, sixty feet, and the height about the same as that of the College building, comprising a basement and three stories.

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     In the basement are rooms for Domestic Science instruction, Manual Training, the clubroom for the Civic and Social Club, this containing a hospitable fireplace with hanging crane; cloak-rooms and lavatory, and a cold storage room, which will be kept at uniform low temperature throughout the year. In the basement also is the electric fan for driving steam-heated air through the building. The ventilating plants also provide a fan upon the roof, by which the foul air is drawn off from the several rooms at the bottom, while the warm air is injected at the top. By this means an abundant supply of pure air will be given and the heat in each room maintained at an even temperature, automatically regulated.
     On the first floor is the Kindergarten Room, twenty by fifty-seven feet, occupying the entire width of the eastern end; it is a beautiful sunny room, with many high windows which lack but little of extending from floor to ceiling.
     It may be said here of the building as a whole that the light for all rooms has been generously provided for. Windows many and windows large is the rule consistently followed everywhere.
     There are four class rooms on the first, and four on the second floor, each about twenty feet square, each pair separated by accordion doors, which when opened make one larger room out of two. On the first floor is the office of the Principal of the Local School, or as he may perhaps be called the Director of Primary Education, a large room at the southwest corner. A feature of the larger cloak rooms on this floor are the skirt warmers, hot air registers over which the children may dry their wet clothes on a rainy or snowy day.
     On the second floor, besides the four class rooms already referred to, are, on either corner to the west, the Library and Art Room. At the eastern end, over the Kindergarten Room and of the same dimensions, is the Assembly Room, with seating capacity for one hundred and fifty people. This will be used for the general assembling of the school and for doctrinal classes of the local Church. This room is fitted with accordion doors and may be separated into two class rooms if desired.

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     The third floor is mainly occupied by the auditorium, which will serve for various uses, as lecture hall, dance hall, dining hall, or theater. Including the gallery in the rear, which is fitted with permanent seats, an audience of four hundred and fifty people may be easily accommodated; probably six hundred would not unduly crowd it.
     At the eastern end is a permanent stage with curtains, dressing rooms, electric lights, and all requisites for theatrical performances, including trap doors in the stage floor, ready, should the exigencies of the play require their use.
     At the western end, opposite the stage, is an up-to-date kitchen with range, plate warmers, and all possible facilities for suppers, or even more ambitious culinary ventures. The remaining western corner is assigned to an ample reception room.
     Besides the broad stairs at the front of the building, there are also stairs on either side in the rear, affording ample means of exit. All the floors are connected by a freight elevator.
     The school furniture is of the most modern type. Provision is now made for one hundred pupils besides the kindergarten, which will readily accommodate fifty more. This number could be increased to two hundred or two hundred and fifty without unduly taxing the capacity of the building.
     The floors are all of maple, laid in small pieces and by machinery sandpapered to a smooth uniform surface. The trimmings are of chestnut art mission stained. The doors and stairways are of oak.
     The halls of the first and second floor are lined with cases with glass doors for natural history collections or exhibitions of school work.
     Full credit is due to the Rev. Homer Synnestvedt for the general planning of the building. No expense has been spared in its construction, and it stands as the latest and best equipped of the school houses of the Academy. Indeed, it may be doubted whether it has, in quality, a superior anywhere.
     A new fire-proof library building has been in course of construction for nearly a year. It will be ready for occupancy in the autumn. W. H. A.

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PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE 1910

PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE WILLIAM L. WORCESTER 1910

To the Editor of "The New Church Life:"
     Dear Sir,--Permit me to correct a false impression given by a recent article in "New Church Life" in regard to the relation of the Philadelphia First Society and the Philadelphia Book Room to the book "Conjugial Love," and in regard to the testimony given by Mr. Conant and me in the Engard hearing.
     The intention of my testimony was to make clear that we accept the book "Conjugial Love" as one of the theological works of Swedenborg, but that we do not consider that the latter part of the book prescribes conduct for Christian people. When asked, "Is this book one of the theological works of Swedenborg?" I said, "As distinguished from the scientific works, it is." When asked, "Do you teach this book?" I said, "I will answer Yes and No, and ask leave to explain." Leave being granted, I said, "This book is in two parts. In the first part principles of true marriage are presented? which we do teach; the second part is a discussion of the social evil, which we do not teach, as having no relation to Christian people." When asked, "Do you repudiate the book?" I said, "We repudiate nothing; we accept it for what it is." The questioner tried in many ways to get me to say that the practice of certain things described in the latter pare of the book would he regarded by us as consistent with membership in the New Church, and I consistently answered that it would not be so considered.
     Mr. Conant's testimony while intended to be technically correct was incomplete and therefore misleading. When asked if the Book Association sold the book, he replied that it does not. The Book Association several months before (with the purpose of simplifying business, and with no reference whatever to the Engard bequest) had transferred all book-selling to the American New Church Tract and Publication Society.

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When asked a question which he interpreted to mean whether the Church Society sold the book, Mr. Conant replied that it does not. If it had then been asked, "Does the Tract Society sell the book?" the answer would have been "Yes."*
* The following were the questions asked Mr. Conant as to the selling of "Conjugial Love:"
Q. Is this book "Conjugial Love," published by the Society of which you are Agent, or by a different Society?
A. Published by the American Swedenborg Printing and Publishing Society, 3 W. 29th St., New York.
Q. That is a different organization to yours!
A. Yes.
Q. Can this book be purchased at your library?
A. No, not for sale.
Q. Do you know whether it could be purchased at the rooms of the First New Jerusalem Society!
A. It could not.

     Mr. Conant said that we regard the book as "for the expert," meaning that we exercise some discretion in regard to the per sons to whom we give the book, but we constantly advertise and sell it. Our catalogue is widely circulated announcing the book in five editions, and during the years 1907, 1908 and 1909 we sold from our book room 56 copies. At the Engard hearing a lady testified that she went to the book room and bought the book without any trouble. A number of applications have also been refused which appeared not to be made in good faith or for good purpose.
     Truly yours,
          (Signed) WILLIAM L. WORCESTER.
PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE 1910

PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE WILLIAM H. ALDEN 1910

In contrast with the above letter we publish the following signed statements:
Editor "New Church Life:"
On May 5, 1909, I visited the Book Room at 2129 Chestnut St., Philadelphia, and asked if they sold there Swedenborg's "Conjugial Love." I was informed by Miss Gertrude Allen, the bookkeeper, that they did not sell it, that it could be bought neither of the Book Association nor of the Tract Society.

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On more particular inquiry I was informed that it had not been sold at the Book Room for a considerable time, at least not within that current year, 1909. At a later date, I was informed by Mr. Ross Musselman, a young man employed in the Book Room, that the listing of the book in the catalogue issued by Mr. Conant as Agent of the Tract Society was a mistake, to which he had himself called attention after the publication of the catalogue.
(Signed) WILLIAM H. ALDEN.
PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE 1910

PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE EVERETT R. CURRIER 1910

     On the 10th of March, 1910, I endeavored to purchase Swedenborg's work on "Conjugial Love" at the Book Room, 22d and Chestnut Sts., Philadelphia, but was informed that they did not keep it for sale.
     (Signed) EVERETT R. CURRIER,
          1012 Spruce St.,
PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE 1910

PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE FRED. J. COOPER 1910

     Philadelphia, April 3, 1910.
On the 29th of March, 1910, I called at the Book Room, 22d and Chestnut Streets, Philadelphia, and asked to purchase the book "Conjugial Love." I was told that they did not keep it. I asked if they could get it for me. At first they said that they did not know, but asked if I was a New Churchman. On being informed that I was, the young lady in charge said she would try to get it for me.
     (Signed) FRED. J. COOPER,

19 N. 50th St., Philadelphia.
     Philadelphia, April 5th, 1910.
4-3-'10.
     Dear Mr. Alden.
*** Today I called on the lady at the book room. She knew me at once and apparently was a little bit excited. "We cannot get the book for you." "Anyway you can get it at Bryn Athyn; at least I expect they still sell it." She also added it was just as easy for me to get it there as to go to them.
     She had no doubt found out I belong to the Academy.

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I said, "Didn't you sell it at one time?" "Not for a long time we haven't," she answered. " *** I remain Yours sincerely,
(Signed) FRED. J. COOPER.
PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE 1910

PHILADELPHIA BOOK ROOM AND CONJUGIAL LOVE JORDAN PARKINSON 1910

     Philadelphia, April 4, 1910.
     Mr. Fred. Cooper,
Dear Sir:--I called at the office of Harold S. Conant in search of the book "Conjugial Love" by Emanuel Swedenborg. The gentleman in charge stated that they didn't carry the book and didn't know from whom I could procure a copy. On questioning him relative to this edition appearing in his revised catalogue, was informed that it was an error. ***
     I remain,
          Yours very truly,
               (Signed) JORDAN PARKINSON.
PAUL AND JUDAS 1910

PAUL AND JUDAS E. E. IUNGERICH 1910

EDITORS New Church Life:--
     The following letter, excluded from the NEW CHURCH QUARTERLY, received nevertheless an editorial consideration that occupied two pages of the April issue. Bryn Athyn, Jan. 25, 1910.
     Editor NEW CHURCH QUARTERLY; Dear Sir,--In the editorial comments of your first issue I notice that you definitely express yourself against the deduction that Judas is saved, and further express a feeling of abhorrence for the conclusion that Paul is in hell. Permit me therefore to make the following comments on both your criticisms:
     First. With regard to Paul you offer no passages or doctrine to support your position, and make a mere assertion that the reading of all the passages about Paul does not warrant the conclusion that he is in hell.

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I am compelled to make the counter assertion that there is not a single passage with any reference to his character which does not say something extremely unfavorable to him, giving in fact irresistible testimony that the great Christian hero of the Old Church and the author of what is, known as the Pauline theology is actually in hell.
     1. He spoke against the truths of faith continually when the opportunity was given him. S. D. 4321.
     2. He rejects the interior things of the Word. S. D. 4321, S. D. MINOR 4561.
     3. He loved to make disturbances and be in scenes of tumult. S. D. 4412, S. D. MINOR 4562.
     4. He lent his aid to some adulterers who infested Swedenborg in his sleep. S. D. 4321.
     5. He frequently associated himself with evil spirits and devils to make for himself an infernal heaven. S. D. 4321, 4412, S. D. MINOR 4561.
     6. He especially wanted to have hypocrites about him. S. D. 4413.
     7. It was made known to all that Paul is a nefarious one. S. D. 4321.
     8. He did all things to acquire glory for himself, and believed he had merited more than others. S. D. 4412, 4413, S. D. MINOR 4561.
     9. "The love of self, with which he was filled before he preached the Gospel, remained with him also afterwards. . . . That he has remained such afterwards, is evident from very much experience." S. D. 4412.
     10. "It is only for certain reasons that he has hitherto been delivered, for a nefarious one undergoes the penalty of his evil deeds." S. D. 4321.
     11. "Nay, he is such that the rest of the Apostles in the other life have rejected him from their company, and no longer recognize him as one of themselves." S. D. 4412.
     Secondly. With regard to Judas you rest your case sheerly on the letter of the Word, identifying him with the "son of perdition" of John 17:12. But in Matt. 27:3 we read that he repented. And though he directly committed suicide it was done evidently in a fit of remorse which rendered him unaccountable for this act.

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The passage in Matthew speaks directly about Judas, whereas "son of perdition" may equally well be taken to refer generally to the Jewish nation represented by Judas. The Lord on one occasion told the Jews that the devil was their father.
     But leaving the letter of the Word and turning to the Writings which give "the genuine sense of the Word" (S. D. 1464) we find enough from T. C. R. 791 to assure us that Judas is saved. "After this work was finished the Lord called together His twelve disciples who had followed Him in the world . . . and sent them out . . . to preach the Gospel." In addition to this, the ADVERSARIA (Vol. 2, 1479) declares there is hope of Judas. You remark, however, that Swedenborg is not identified with this latter statement. If not, why then should he give a reference to this passage in the INDEX to the SPIRITUAL DIARY?
     Finally, I note that you abhor any advocacy of the idea that Paul is with the devil. But I would respectfully point out that your own pronouncement about Judas, which is put forth upon far less substantial grounds, is not only an advocacy that he is with the devil, but little more than sheer advocacy.
     This advocacy, however, you state does not afford you any pleasure. But why should any conclusion which we believe to be a genuine deduction from Divine Revelation involve the question of personal horror or pleasure? Whoever goes to hell goes there in full freedom; and any advocacy either one way or the other will not now alter the revealed fact of his chosen destiny; Our feelings are irrelevant to the facts. The only way in which we need to let our feelings become involved after a perusal of the facts about Paul is in trying to avoid the causes that led Paul to make his unfortunate choice. I am, Respectfully Yours,
     E. E. IUNGERICH.
Title Unspecified 1910

Title Unspecified E. E. IUNGERICH 1910

The above "energetic protest" failed to move the N. C. QUARTERLY from either of its positions. In the absence of a declaration in so many words that Paul is in, hell, it holds that we are constrained by the Scriptural mandate--"Judge not"--to suppose he may have been saved, no matter how irresistible the reasons that could urge an inference to the contrary.

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It thus makes the literal statement the only sure criterion of truth. But in considering the fate of Judas, the QUARTERLY shows a strange inconsistency. It infers that the "son of perdition" who was lost is Judas. It suggests with all appearance of conviction that his repentance was no true repentance. It concludes thereupon, thanks to a convenient inference from T. C. R. 108, that Judas could not have been among the twelve sent out into the universal spiritual world. But all this inferential reasoning is unsupported by a single literal statement in so many words to the effect that Judas is in hell or has been rejected from the company of the apostles. This is decidedly strange in view of the QUARTERLY'S obvious opinion that the literal statement is the only sure criterion of truth. In the absence of such we might at least expect to find some reference to the spiritual mandate appealed to in the case of Paul, or some admission as to the unreliability of any conclusion reached by mere inference in the case of Judas. But on both points the editor is silent. The plain, direct, literal declaration of T. C. R. 791, which is altogether damaging to the QUARTERLY'S conclusion, has been overlooked: "The Lord called together His twelve disciples who had followed Him in the world and sent them out into the universal spiritual world."
The inference from T. C. R. 108 is drawn from these words; "sent out into the universal spiritual world, as formerly into the natural world." For some reason, not apparent, the QUARTERLY tacitly infers that the sending of the apostles into the natural world referred to here cannot be that mentioned in Luke XI, Matthew X, and Mark VI. Excluding this, it seizes upon the sending of them by the Lord after His Resurrection as the only one referred to and meant by T. C. R. 108. As Judas was no longer living, it follows very conveniently that he could not have been among those sent out at that time. Ergo, he could not have been among the same company sent forth subsequently into the universal spiritual world!
Having reasoned thus far to its complete satisfaction, the QUARTERLY completes its task by giving the missing place to no less a person than--Paul.

383

It seems that we are not forbidden by the spiritual mandate to dogmatize as to the whereabouts of Judas in the other life; whereas we are forbidden in the case of Paul. Paul, against whom the inferences are irresistible, is elevated into the apostolic company by an appeal to a law of charity which is inoperative in the case of Judas; even though he is favorably considered in all direct statements and by the stronger line of reasoning. The only sign of clemency evinced by the QUARTERLY towards Judas is in the statement, again reiterated, that no pleasure is felt in his doom.
Paul, who rejects the interior things of the Word, is chosen by the QUARTERLY as the companion of those who are proclaiming them. Paul, who especially wants to have hypocrites about him, is to be found in the midst of the apostles. By what conceivable law of kindness and charity can the editor force upon them one whom we are told they had rejected from their company, and no longer recognized as one of themselves? The forced companionship with one known to all as a nefarious one, the friend and hero of adulterers and devils, would seriously injure their work of evangelization as well as their reputation.
E. E. IUNGERICH.

384

Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Social activities here have been more or less dormant in the past few weeks, doubtless holding themselves in reserve for the gaieties of graduation and Assembly time, but a few pleasant events have marked the month.
     On April 23d, Mr. George Macbeth gave an enjoyable dance in the new auditorium, at which most of the students and young folks made merry.
     The week following a musicale was given in the same place under the efficient direction of Mrs. Colley, who, assisted by her daughter, Miss Helen, and Miss Gwladys Hicks, gave efficient support to the work of Mr. Lucius Cole, of the Philadelphia Orchestra, whose delightful handling of the violin has charmed us on a former occasion. Mr. Cole was also assisted by Miss Leemer, one of his own pupils.
     A word more in regard to the Allegory, which appears in the present issue of the Life. Much praise is due Mrs. Heath for the success of its production on the evening of the dedication, the staging and training being of unusual difficulty. The whole company is to be complimented on their work, Miss Vera Pitcairn, in the role of Drama, deserving especial mention. We regret that lack of a suitable date makes its production at Assembly time doubtful.
     Bryn Athyn, as usual, has been suffering in some measure from the ills that flesh is heir to, but the whooping cough season is about at an end, so we hope no more little ones will be afflicted.
     The weather shows signs of becoming delightful, holding out prospects of health and good spirits for old and young.
     R.

385

     NEW YORK CITY. Our annual Assembly has come and gone. It was one of the most enjoyable yet held in New York City.
     The Assembly began Friday evening, April 15th, when we held a reception to the Bishop in our regular hall of worship in Carnegie Hall. The Bishop read a paper on "Baptism and the Holy Supper," and afterwards remarks were made by some of the gentlemen who were visiting and also by members of the Society.
     On Sunday morning we held church as usual. Mr. Acton conducted the service, and the Bishop delivered the sermon. After the service we held our annual banquet at Roma's, on Sixth Ave. Twenty-nine persons were present at the banquet. Mr. Randolph Childs was toastmaster and speeches were made by most of the gentlemen present. Mr. Walter Childs gave us some new songs which were very clever, and as usual we sang our Academy songs. The banquet ended about five o'clock and everybody went home with the feeling that the New York Society was being firmly established and was going to prosper more and more.
     Our Assembly visitors were: Bishop and Mrs. Pendleton, Mrs. Acton, Miss Kilein, Mrs. Tetedoux and Mr. Alden.
     Other visitors during the month were: Miss Aurora Synnestvedt, Miss Theodora Ferdinand, Miss Mildred Glenn, Miss Vera Pitcairn, Frau Muller, Mr. Gerald Glenn, Mr. Winfred Hyatt, and Mr. Charles F. Browne. N. Y. C.

     BERLIN, ONT. Instead of the regular doctrinal class on March 4th, the life and work of Dr. George Cooper, of Bryn Athyn, who had a few days before passed into the other world, was made the subject of conversation. His earnest love for the Church and his zeal in its cause were spoken of, and also the nature and the uses of the Church in that world which he has now entered.
     On March 8th a social was given for the young people by Mr. and Mrs. Richard Roschman and family in their home, and the occasion was much enjoyed.
     Instead of the usual annual bazaar, we had this year, on March 28th, a vaudeville entertainment provided by the young people.

386

The program consisted of instrumental and vocal music, recitations, and dramatic selections, all very well rendered. Then followed a box-social. The proceeds amounted to about forty dollars, being sufficient to make up the balance necessary for the purchase of a new organ for the chapel.     W.

     TORONTO, ONT. "What Constitutes True Manhood?" was the subject discussed at a mens' meeting held in the Church building on Thursday evening, Feb. 24th. On the same date the ladies of the Society, not to be outdone, met at the home of Mrs. C. R. Brown, where various "stunts" comprised the order of entertainment, and a jolly time was spent.
     Commencing Sunday, March 13th, evening services were conducted by our pastor for three consecutive Sabbaths, the series closing with the administration of the Holy Supper on Easter Sunday.
     In retrospection, the social season appears to have been an extremely active one with us. The ladies were entertained at the home of Mrs. Ernest Bellinger, the occasion being a charming Thimble Tea, and subsequently Mrs. Peter Bellinger gave a delightful afternoon euchre. Church socials, like church services, are a general call to duty, and no doubt constitute the most important Part of our social life, but the privilege of visiting the hearthstones increases mutual intimacy and unites our interests, and the whole social life of the church is thereby nourished and enriched.
     On April 2d the matrons of the Society arranged an evening, at which a series of tableaux were presented. The scenes were chosen from Greek and Roman History, and several characters from Dickens and Shakespeare were most excellently portrayed, colored lights enhancing the effect and adding wonderfully to the beauty of the tableaux. An elaborate supper was served in the dining room and the evening closed with a short dance.
     Another event which cannot be too enthusiastically chronicled was a banquet given in the church building by Mr. and Mrs. Robert Carswell. The controversy, still active, which has for some time exercised the two sides of the church, and recently brought to somewhat of a crisis by the work of the Rev. O. L. Barler, was made the occasion for this celebration.

387

The banquet was indeed a royal one, a profusion of exquisite flowers providing an additional feast to the eye. Festivity was increased by the presence of guests from Berlin, in the persons of Rev. and Mrs. F. E. Waelchli, and Mr. and Mrs. Richard Roschman. Rev. Mr. Cronlund opened by reading a paper entitled "Conjugial Love and Its Relation to Religion," and Mr. Waelchli spoke comprehensively upon the wide difference between the stand taken 6y the General Church and that taken by the General Convention, upon this momentous and all-engrossing question. That strength and power to overcome are increased by resistance is a universal law of development, and it was shown how opposition excites discussions which bring Truth and also Falsity into clearer light, and gives the Church opportunity to choose the Truth and thus to grow strong. The evening was a distinct success from every point of view, and we felt deeply indebted to the speakers for the timely instruction afforded us, a special vote of thanks being tendered our kind hosts for the opportunity and the splendid entertainment.
     Another men's meeting was held on the 29th of April, at which the subject under consideration was "Reflection." M. S. C.

     THE MISSIONARY FIELD. Near Columbiana, O., on Sunday, April 17th, services were held at the home of Mr. Solomon Renkenberger and family. All the individual members and families of the New Church in that vicinity were visited. My first visits to the New Church people in Columbiana and Mahoning counties were made thirty-three years ago. After that, occasionally, and for the past sixteen years regularly twice each year, I have been with them; and they have always given me a cordial welcome.
     At Wheeling, W. Va., in the home of Mrs. E. A. Pollock and daughter, we had service on Sunday, April 24th. The number of persons present was eight. The sacrament of the Lord's Supper was administered; Miss Elizabeth R. J. Cresap was confirmed, and applied for membership in the General Church.

388

     In Monroe Co., O., thirty or forty years ago, there were quite a number of people who had at least a general knowledge of the doctrines of the New Church. But now Mr. Fred. Waelchli, who is well advanced in years, with one exception, is the only New churchman we know of in that part of the country. As usual, I spent a day with Mr. Waelchli, at his home in Clarington. Our visits are always mutually enjoyable, as he is a reader of the Writings and New Church Life.
     It was my privilege to be with our people in Pittsburgh, over Sunday, May 1st, and to preach for the pastor, Rev. N. D. Pendleton.
     Two days passed by quickly with Dr. U. O. Heilman and family, at Leechburg, Pa. A visit with this united family of the General Church is always a pleasant experience. Like many other isolated people, they miss the association and privileges of the Church; as it is not convenient to attend services regularly in Pittsburgh, a distance of thirty-six miles.
     On May 4th, I arrived in Erie Co., eight miles south of the city, and stopped two days with Mr. Charles H. Evans and brother and sister. Also called on the Brown family, in that vicinity.
     In Erie we held services at the home of Dr. and Mrs. Edward Cranch and family, on Sunday, May 8th. The attendance was a little smaller than usual, on account of illness in two or three families, the number present being twenty-six. The people spoke with appreciation of a visit the society had received from the Rev. N. D. Pendleton, who preached on April 17th. A step has been taken in the direction of Church extension, in that it has been arranged for the Pittsburgh pastor to visit Erie four times each year. There is a good beginning here now for a society in the future, with a pastor, to carry forward the work which has been constantly promoted by Dr. and Mrs. Cranch and other earnest New Church friends, for many years.
     From here I go to Renovo, and other places in Central Pennsylvania; and hope to reach Bryn Athyn in time for the Council of the Clergy and the General Assembly. J. E. BOWERS.

389

     COLCHESTER, ENGLAND. It is now long since the last report from the little society in the town of "Old King Cole." Swedenborg's birthday was celebrated as usual by an excellent address by our pastor, followed by papers on several phases of the subject of the day.
     On February 14th some forty persons of our Society attended a lecture by the Rev. Joseph Deans upon Swedenborg, in connection with the forthcoming Congress in London. It was very interesting and much enhanced by lantern pictures of the persons and places, etc., connected with the growth and development of the Swedenborg Society during the past 100 years.
     On March 10th, by kind invitation of Mr. and Mrs. Gill, the friends again met at the studio as in so many years now past. All were present, including our pastor, and no pains were spared to make for our pleasure and enjoyment. After a most interesting series of lantern views of Devon and Cornwall, a most substantial supper now came along and received our best attention. Toasts were then the order: The Church, Social-Life, The Priesthood, etc. This was followed by an amusing shadow sketch by Mr. and Mrs. Gill and some of the younger children, followed by songs, recitations and dancing, and so quickly sped the time that we were surprised to find it past midnight before the loving cup and "Auld Lang Syne"' brought to a close a very delightful occasion.
     For some weeks past it was known that our younger people, under the direction of the Misses Hilda Potter and Gladys Bedwell, had something "on." This was revealed by the following announcement: "Entertainment May 5th, admission 6d. In aid of the General Church extension fund." The Society mustered in force. The items of the first part were most creditably given, and the little play, "Only Peggy," (which formed the second part), was a surprise to us all, so well were the parts sustained. We much appreciated the thought of the children and the end for which they had worked, and, as a result, the fund has benefitted to the extent of L1-0-0. F. R. C.

     BELGIUM. The Rev. W. E. Hurt, of Camberwell, London, came over to Antwerp on Sunday, April l0th, to the home of Mon. and Madame Deltenre to baptize their 3d daughter, Marie Emmanuel, the first babe of the New Jerusalem born in Belgium.

390

Mr. and Mrs. G. Barger, from Holland, were also present for the purpose of being themselves baptized into the faith of the New Church.
It was a solemn ceremony when the two oldest and the youngest member of the small circle in the Netherlands were baptized at the same time. The beautiful New Church altar which Mon. Deltenre has built in his house, added greatly to the solemnity of the ceremony. Miss Bertha Barger and the son of Rev. Mr. Hurt were also present. In the evening the Sacrament of the Lord's Supper was celebrated. It was a beautiful day, which will be most happily remembered by all present, and full of promise for the New Church in these countries.
Program of the Annual Meetings and of the General Assembly 1910

Program of the Annual Meetings and of the General Assembly 1910

     Announcements.

THURSDAY, JUNE 9TH.
     10 a. m. Meeting of the Consistory of the General Church.
     8 p. m. Symposium of the Clergy of the General Church

FRIDAY, JUNE 1OTH.
     10 a. m. and 3 p. m. Meeting of the Council of the Clergy.
     8 p. m. Senior Class Ball.

SATURDAY, JUNE 11TH.
     10 a. m. and 3 p. m. Council of the Clergy.
     8 p. m. Public session; annual address by the Rev. W. L. Gladish.

SUNDAY, TUNE 11TH.
     11 a. m. Divine worship. Sermon by the Rev. Andrew Czerny.

MONDAY, JUNE 13TH.
     10 a. m. and 3 p. m. Council of the Clergy.
     11 a. m. Annual meeting of the Corporation of the Academy of the New Church.
     8 p. m. Meeting of the Board of Directors of the Academy.

TUESDAY, JUNE 14TH.
     11 a. m. Commencement Exercises of the Academy Schools. Address by Hugh L. Burnham, Esq. Granting of diplomas and medals to graduating classes.
     3 p. m. Meeting of the Executive Committee of the General Church.
     8 p. m. Meeting of the General Council.
     Meeting of the "Sons of the Academy," and of the "Theta Alpha."

WEDNESDAY, JUNE 15TH.
     8:30 a. m. Meeting of the Teachers' Institute.
     10:30 a. m. Opening of the Seventh General Assembly of the General Church of the New Jerusalem.
     11 a. m. Address by Bishop Pendleton.
     3 p. m. Business session of the General Assembly.
     8 p. m. Social reception to visitors by the Bryn Athyn Society.

THURSDAY, JUNE 16TH.
     8:30 a. m. Meeting of the Teachers' Institute.
     10:30 a. m. General Assembly. Business session.
     11 a. m. Paper by the Rev. Alfred Acton.
     3 p. m. Meeting of the Corporation of the General Church.
     8 p. m. Men's meeting.

FRIDAY, JUNE 17TH.
     9 a. m. Lecture, in German, by Mr. Valentin Karl, on "The History of the New Church in Germany."
     10:30 a. m. General Assembly. Business session.
     11 a. m. Paper by me Rev. C. Th. Odhner.
     3 p. m. General Assembly.
     8 p. m. The Assembly Ball.

SATURDAY, JUNE 18TH.
     9 a. m. Alumni Association. Business session.
     10:30 a. m. General Assembly. Business session
     11 a. m. Paper by the Rev. N. D. Pendleton.
     3 p. m. General Assembly.
     8 p. m. Oratorio.

SUNDAY, JUNE 19TH.
     11 a. m. Divine Worship. Sermon by the Rev. Fred. E. Waelchli.

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     4 p. m. Administration of the Holy Supper.
     7 p. m. The Assembly Banquet. "Celebration of New Church Day."

MONDAY, JUNE 20TH.
     10 a. m. Joint meeting of the Board of Directors with the Faculties of the Academy Schools.
All graduates of the Academy are invited to attend this meeting, which will be continued in the
afternoon and, possibly, the evening of the same day.
     8 p.m. Alumni Association.
General Assembly 1910

General Assembly 1910

     (The offertory at the Holy Supper, June 19th, will be devoted to the uses of the General Church.)
     The Bryn Athyn society will provide sleeping accommodations for all guests in the private homes and in the dormitories.
     Meals will be served on the restaurant plan in the Academy Dining Hall, as follows: Breakfast, 7-9; dinner, 12:30-2:30; supper, 5:30-7. Breakfast and supper will be 25 cents a plate, and dinner 50 cents a plate.
     As the assemblies have been assuming larger proportions every year, it has become absolutely necessary to request all visitors to patronize the Dining Hall. In this way guests will relieve the individual families of much additional work and responsibility and leave all the members of the Society free to attend and enjoy the meetings of the Assembly. The Dining Hall will open on Tuesday evening, June 19th.
     Bureau of information, Post office, Library and Rest rooms in the College building.
     Those wishing to go through the buildings may be escorted by student guides. At the Bureau of information.
     In order to accommodate those who would like to extend their stay in Bryn Athyn for a week or longer after the close of the Assembly, arrangements may be made for rooms at the Dormitories, at the nominal student rate of $1.00 a week. Meals may be obtained at the Inn, at the same rates as during the Assembly.
     Apply to Mr. E. F. Stroh.
BRAIN 1910

BRAIN GEORGE M. COOPER 1910

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NEW CHURCH LIFE
VOL. XXX      JULY, 1910.     No. 7.
     (A Lecture delivered in Bryn Athyn, April, 1906.)

     Man lives almost continually in his own body and with his eyes turned down to his own earth; although spanned by a universe of sublime proportions and wonderful design he rarely lifts his gaze to the heavens and meditatively beholds the marvel of gyrating suns and planets.
     With equal infrequency does he raise his thought to his own microscopic universe, the brain, and contemplate its equally wonderful gyrating solar systems; supremely active, obedient to the highest laws of living substance, in intimate touch with the very source of life.
     The superior uses of the brain make the study of this organ of intense, practical interest, not only to the student, but to every one who has concern for his future spiritual as well as physical well-being.
     In the daily life we are shaping our brain; we are molding it into the form of heaven or hell. (A. 4040) Brain substance, the grey cortex, is actually being builded into one of these forms. It grows soft, flexile, delicately sensitive and correspondent to the heavenly form through a life of love to the Lord and use to the neighbor; but hard, immobile, dense and impassive from life of falsities born from the thoughts. (D. 1018.)
     The brain, as the recipient organ of life in the body, stands in a middle position; a double-faced Janus, as it were; receiving on the one side, the dictates of the soul and referring them to the body for ultimation; and admitting, on the other side, the desires of the body which it announces to the soul.

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Thus it is touched, influenced, swayed, by two streams; the one from above, the other from below. Consequently both the states of the soul and of the body, pass, in opposite directions, through the brain, and in their wake leave certain impressions which can never entirely be obliterated.
     These influences may be for good or evil. We see illustration of the latter in the case of disease.
     We are taught (A. 5712) that the origins of diseases are in the lusts and passions of the mind; these are enumerated:--intemperances, luxuries of various kinds, pleasures merely corporeal, envyings, hatreds, revenges, lasciviousness and the like. 'These destroy man's interiors, and when they are destroyed, the exteriors suffer and draw him into disease and thereby into death. First the altogether invisible vessels are closed; these are the finest, most exquisite stamina in the purest cortex; then, the next greater vessels become affected and thus the disease spreads down through succeeding degrees until the very ultimates of the body are infected, producing change of function as well as of organization. Such diseases are commonly known as the chronic diseases, and they are man's fault alone; for if he had lived in the good of life his interior, invisible vessels would have been open to heaven, and through heaven to the Lord, and hence he would have been without disease. (A. 5726) (D. 4592)
     But on the other hand, we find a certain class or diseases produced from natural causes, such as ball nutriment and drink, poisons, intemperances of every kind, etc. Here also we find place for the contagious diseases. All these diseases of the body, in the course of time, (A. K. 67) flow towards the brain and may finally infect it, if the natural cause of disorder be not removed. The diseases of external origin, however, seem quite powerless to rise as high as the interior planes of the mind. We read that--"the examples are very rare of the animus being radically changed by corporeal causes." (Soul, 466.)
     It must be remembered that none of these natural causes produce disease directly from themselves; they do so only by offering a plane into which evil spirits may flow and these produce the disease by their presence. (Soul, 427; T. 527; D. Min. 4648.)

395

     Were man in a state of perfect order as to internals as well as externals; if he lived according to the laws of God, abstaining from all those things enumerated as productive of disease, were he gifted with no hereditary evil, then he could live in the midst of disease and yet be free from it, for there would be no susceptibility, nothing to afford a foothold for hell and its disorders.
     This subject is a very interesting one, but I have dwelt on it at sufficient length to illustrate the point; that the brain is influenced for good or evil from two directions, and we have it within our power to build normal or abnormal brain substance.
     A knowledge of the structure and functions of this stupendously complex organ is not essential to an orderly internal and external life; but it will give us a more rational grasp of the results to be obtained by correct living and thus indirectly assist us in developing a sound body in which may dwell a sound mind.
     With these reasons before us let us, for the evening, become human astronomers and direct our vision to the microscopic universe represented in the human brain; a correspondent in miniature of that greater macrocosmic universe seen in the starry heavens; yes, even a miniature of the very angelic expanse itself.

     MOTION OF THE BRAIN.

     In viewing the living brain, and it is the privilege of but few to see this organ other than in a state of death, that which first holds the attention is the fact that it moves, it animates, it undergoes the alternations of expansion and constriction.
     This faculty of motion in the brain is the most sublime feature of its marvelous construction.
     Motion always associates with life; life is represented by mobility, (D. 4089), activity. This motion in the brain is the life of the soul, inflowing, animating, filling with great awe and wonderment. In motion was the brain born, according to motion was it builded and for motion does it exist. It is only in disease and death that we find it in collapse and inanimate.
     A special motion in the brain was denied by many of the learned in Swedenborg's time; or, possibly, they recognized a motion so obscure in its origin and nature as to amount to nothing and to have but little influence in their interpretations of cerebral function.

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     Modern physiologists have added little of real value; they recognize three distinct motions in the brain; but their explanation of brain activity is so gross and materialistic that they fail to penetrates to the heart of the subject. Their investigations, therefore, lack value except as isolated scientific fact.
     Swedenborg says:

     A machine like the brain, which takes such a leading part in all the efforts, forces, and actions of the body; which is unwearied in its operations; which never ceases from the duties and cares resulting from its having charge of the body adjoined to it, must needs be always in the exercise of the highest activity, and experience alternate motions, in order that it may perpetually incite all those other parts of the body to action which are subordinated to it, and may vivify the fluid transmitted through the fibers. (E. A. K., n. 281.)

     Therefore we find upon examination of this vital machine an extremely delicate and intricate arrangement of gland and fiber fashioned in exact correspondence to the superior uses determined by the soul.
     Twisting spirals and tortuous convolutions of grey matter; tenuous threads and twining filaments of white matter, arrange themselves in greatest freedom, yet with distinct regard for the general and particular uses of the whole organ.
     The most interior laws of geometry are drawn upon in planning the architecture of the whole mass; we find here a most orderly arrangement of planes, axes with their poles, centers; everywhere building with definite purpose, that is, motion.

     THREE SOURCES OF MOTION IN THE BODY.

     Let us now investigate more in detail this motion of the brain; but, first, let me remind you that there are three general sources of motion in the body, viz., the brains, the heart and the lungs. (E. A. K. I. 248, 261; A. K. 138, 139)
     Swedenborg says in the ECONOMY and in the ANIMAL KINGDOM:--

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     The motion of the brains (that is, its proper motion) is called animation and upon it depends the action of the spirituous fluid. The motion of the heart comprises systole and diastole and on these the circula of the blood depends. The motion of the lungs is called respiration; on these the circulation of the purer blood principally depends.
     With respect to the systole and diastole of the heart and arteries, they are intended simply to produce the organic forms, and to maintain them in integrity afterwards; for the blood vessels are the essential determinations that mark out or delineate the forms or organs. But these systolic and diastolic motions are of no further import; they excite the works determined by them to no action. Hence a source of motion is wanted that will act generally upon the organ formed by the blood vessels, and at the same time particularly upon all its links or particulars and rouse them into potency. The motions of the heart and arteries merely communicate potency to the organic structures, but are incompetent to produce a single action. To ensure the latter effect, the brains enter into association with the lungs, which flowing with their motion into the universal organic machine, flow also into each of its structures and all their parts. (A. K II. pp. 138, 139.)

     These explicit statements of the nature and relation of these three general motions found in the body would seem to need no further explanation. In brief, remember that the heart pulsation which drives the nourishing blood throughout the system is for the purpose of producing, creating, building, the organic parts and maintaining them in a state of full nutrition afterwards. The brains in association with the lungs move to action the parts fashioned and perpetuated through the heart.

     THE THREE MOTIONS IN THE BRAIN.

     The own, proper motion of the brain, therefore, is its animation, coincidence with the respiration of the lungs, after birth.
     We have compared the brain with its myriad star-like cortical glands, to the stellar universe, and an interesting feature of this similarity between the microcosmic and macrocosmic worlds is the fact that the terrestrial atmospheres also animate or respire, both generally and particularly; and if we penetrate to the first auras we find that the whole angelic heaven breathes in the sight of God.
     To Swedenborg it was granted to observe the general breathing of heaven; it was interior, easy, spontaneous, and corresponding to his breathing as three to one. (A. 3885; D. 605, 3121, 3989)

398

     The brain feels not only its own specific animation coincident with the respiration, but in a very general and indirect way it is sensible of the cardiac systole and diastole. It is only the most external part of the brain, however, its membranous sheathing, the dura mater principally, that feels anything of the cardiac pulse. By the time the red blood stream has reached the brain its corporeal nature has been greatly modified by certain tortuous windings and labyrinthine mazes through which the artery twists in its upward journey; also by certain cavernous expansions which absorb much of the remaining force, so that by the time the capillary twig reaches the gland, having removed its muscular tunics at the threshold of the organ, it submits itself to the rule of this viscus, an obedient slave and faithful laborer in the preparation of the animal spirits, giving of its own body and substance, its very life, in fact.
     This red fluid which previous to its entrance into the cranium owed obedience to the heart, gradually emancipates itself from this motion and moves in the stream of the animatory motion of the brain, synchronous with the respiration. We do see in the dura mater, however, the feeble attempts of the heart to retain control of its own, and it is this motion that is ordinarily understood by the motion of the brain; let us not confuse these two motions, for a clear knowledge of the brain and its nerves is impossible unless the true animatory motion be admitted. (E. A. K. II, 68.)

     THE ANIMATORY MOTION OF THE BRAIN.

     We may repeat, therefore, that the brain is created in motion, according to motion and for motion. But what is the nature of this animatory motion and what is there in the structure of the brain that causes it to respire in so orderly a manner? We have already spoken of the geometrical design exhibited in the construction of this organ. We find here surfaces, planes, axes with their poles and centers; this is true of every subdivided part of the brain as well as of its whole mass. It is true of each least gland as well as of the combined cortex and medulla.

399

Whilst the whole draws its breath, there is no part but is drawing its breath at the same time, or contributing to the animation of the whole. (E. A. K., p. 48.) This breathing, we find, extends from the surfaces of the planes, from the planes to the axes and from the axes to the centers.
     Now let us see if we can understand these surfaces, planes, axes and centers, for it is such general features that we seek, in the construction of an organ. Without them we have but a limited grasp of the nature of the whole part.
     THE SURFACES, The surfaces are several; the dura mater, the arachnoid, the pia mater and the stretch of cortical substance encompassing the gland; but these layers are well known and need no comment.
     THE PLANES. These are the two processes of the membranous sheathing that dip down beneath the greater divisions of the brain; the first, the vertical, the longitudinal, the falciform process or falx, runs under the longitudinal sinus and over the corpus callosum. The second, the horizontal or transverse process of the dura mater, separates the cerebrum from the cerebellum.
     THE AXES. There are also two axes. The first, the transverse, extends from the Torcular Herophili, along the straight sinus toward the pineal gland, and after bending there a little is continued through the infundibulum into the pituitary gland. The two poles of this axis being, on the one hand, the Torcular Herophili, and on the other, the pituitary gland.
     The second, or the longitudinal axis, begins in the crista ethmoides, passes through the cleft in the septum lucidum, under the fornix, through the third ventricle and the aqueduct of Sylvius, into the fourth ventricle and the calamus scriptorious, finally through the fissures of the spinal marrow to the cauda equina. The poles of this axis being, above, the crista ethmoides; and below, the cauda equina.
     THE CENTERS. There are two centers, for the brain has two general offices, which we shall refer to later; a chemical office and a motory office. The base of the fornix, which acts as a peduncle to the chemical laboratory, is the center of rest. The pineal gland is the center of motion.

400

     That these surfaces, planes, axes and poles may not remain a complicated mass of obscure and indefinite terms we must exert ourselves to see the general relation they bear to each other and the uses performed both individually and collectively.
     We must think of the brain as a living organ driven to motion according to most positive and irrefragible laws, along well-defined lines. Its surface, particularly its cortical expanse, is studded with myriads of glands and in these is that motion born and brought forth which becomes evident to the eye in the bulk of the organ.
     The planes separate the greater divisions of the brain; discriminating between those things which are of the will and those things which are of the understanding; bounding the voluntary from the involuntary.
     The axes delineate the path of the fluxion of the fibers and the flow of the fluids and guide the cortical waves to their proper centers; to the center of rest for those fluids and forces engaged in the chemical business and to the center of motion for other activities whose duty is to attend to the motory functions. From these centers the gyre winds back again to the surface in endless spirals; reflecting the higher, interior, spiritual states of the soul.
     Not only is the whole mass of the brain or one of its hemispheres capable of undergoing animation, but also every one of its organs and members every one of its least parts; each gland which is builded like a little heart undergoes a systole and diastole in the same way as the great heart. The fibres of these little microscopic gland-hearts are curved in spiral flexions and when they are set in motion, singly, in groups or in mass, corresponding actions, individual or general, are instituted in the body.
     This liberty of action in the least gland as well as in the greatest hemisphere is the particular privilege of the cerebrum. Without it there would be no control of single fibres and muscles.
     The cerebellum is differently formed. From the nature of its structure it can expand in but a simple and almost single manner; thus providing for its fibres in a general way. Hence we have none but general motions arising in the cerebellum; such as are required for its involuntary functions.

401

     THE ANIMATION OF THE BRAINS AND THE RESPIRATION OF THE LUNGS.

     The relation between the animation of the brains and the respiration of the lungs should now be studied. Swedenborg says:

     The animation or elevation and construction of the cerebrum and cerebellum cannot fail to be synchronous with the respiration of the lungs, otherwise the lungs could not conspire to the same effect as the brain. . . . This complete concordance is perfectly manifest from all actions. Thus when the mind is thinking very intently and breathing tacitly and slowly, then the lungs, elevated to a certain degree, appear in like manner to keep silence, and send out and draw in the air almost imperceptibly, so as not to disturb the analysis of the rational mind by any motion on their part. On the other hand, when the mind is heated with passion and the cerebrum acts tumultuously, and, as it were, swells and surges, then the lungs likewise boil up. The same is the case in all the other affections of the rational and animal minds. Hence it is that the lungs communicate their respiratory actions so extensively; in short, to all points of the body; for whithersoever the fibers of the cerebrum and the cerebellum and their modifications penetrate, thither also goes the breathing motion or action of the lungs.

     Now it must be understood that the animatory motion of the brain is coincident with the respiration of the lungs only after birth. Before birth and after birth whenever the lungs cease to respire, while the heart continues to beat, the animation of the brain returns to coincidence with the heart motion.

     THE ANIMATION OF THE BRAINS AND THE PULSATION OF THE HEART.

     We have already shown that the true motion of the brain must be sought elsewhere than in the arteries; the blood vessels that wander over the surface of this organ or through its proximate membranes have not in them the strength to move this ponderable mass; the pulse of the brain swells up from beneath the dura mater and comes from more interior sources. In consequence of the origin of its motion being different from that of the heart, it follows that the two may either coincide or not coincide.
     Now Swedenborg tells us that the origin of the motion of the brain is voluntary, or in the will.

402

Similar also is the origin of the pulmonary motion and we have previously shown that the animation of the brain and the respiration of the lungs is coincident. He also shows that the motion of the heart, its systole and diastole, are entirely involuntary or spontaneous; therefore, not synchronous with that of the brain. Were the case otherwise; if the circle of the red blood were performed in the arteries at the same intervals as the circle of the nervous fluid in the nerves, there would be no motion in the body; for in proportion as the nerve acted the blood would react, when, nevertheless, in order to produce any alternate motion, action and reaction must be so ordered that one may alternately overcome the other. Now what is wonderful--"it is most wisely provided that the motion of the brain shall be coincident with the motion of the heart only when a universal concord prevails throughout the several parts of the body, as in embryos and creatures that have never breathed; in which case the lungs and all the muscles, remain inactive." This is also the case after birth whenever the lungs cease to respire, but the heart continues to beat, as n swoons, etc. "As soon as the motive forces are to be excited into acts--as, for instance, from the first moment of birth and especially of respiration,--the brain seems to leave the company of the heart, and to associate itself with the lungs; producing instead of an inactivity of the muscles, a voluntary activity; and instead of an insensibility of the organs, a voluntary sensibility. Hence by these two extreme motions,-for the motion of the brain is the first in order and that of the lungs is the last,-the intermediate motion, namely, that of the lungs is the last,-the intermediate motion, namely, that of the heart, is wonderfully kept in a state of perpetual connection with each, or in such a state as to allow of an influx of the one into the other." (E. A. K., II., p. 69)
A practical application can here be made in the case of disease; were the brain subject to the irregularities and palpitations of the heart, it would immediately assume and imitate whatever morbid cause prevailed in the body, "and this could not but be attended with imminent danger to this most noble organ, and particularly to its cortical substance, which requires the most refined blood, because it requires its purest essence."

403

     "Were the motions of the two organs synchronous, in this case, either the motion of the brain would flow into the motion of the heart, or the motion of the heart into that of the brain; if the former were the case, then the brain could not be moved by causes originating in the body, as already indicated; if the latter, then the brain would be moved by all the causes that affect the pulse. This appears to be repugnant to the constant and certain laws of nature, and of the animal economy, nay, even to the laws of subordination; for the brain is prior to the heart, hence its motion is prior to the motion of the heart. . . . What is prior does not in the order of nature suffer itself to be commanded by what is posterior; nor what is superior by what is interior; nor what is interior by what is exterior; just as in civil order the master must not be under the control of the servant; that is to say, the brain must not be under the control of the heart, unless the brain purposes to live under the jurisdiction of the crasser blood, or to lead a kind of mere corporeal
life governed by instinct." (E. A. K., Vol. II.1 65, 66, seq.)

     THE PURPOSES OF THE BRAIN ANIMATION.

     We have now seen the delicate machinery of the brain set in motion, but with what effect in the animal economy? Upon that side of this marvelous vital engine presented to the soul is a great expanse of grey substance set with myriads of myriads of cortical glands, those miniature brains whose multitude is compared to the multitude of the stars in the universe. From these issue forth minutest fibrils whose multitude is compared to the multitude of rays going forth from the stars and bearing their heat and light to the earth. (W. 366.)
     Those glands with the fibrils, found in the cerebrum have charge of the voluntary senses of the body; while the glands and fibrils belonging to the cerebellum have control of the involuntary senses.

     In man these two general senses are conjoined, but still distinct the fibers of this double origin conjoin themselves in the two appendixes which are called the medulla oblongata and the medulla spinalis, and pass through them into the body, and form together its members, viscera and organs.

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The parts which surround the body, as the muscles and skin, and also the organs of the senses receive for the most part fibers from the cerebellum; hence man has sense, and hence motions according to his will; but the parts that are within that enclosure, and are called the viscera of the body, receive fibers from the cerebrum; hence no man has sense thereof, neither are those parts under the disposal of the will. (A. 4325.)

     FUNCTIONS OF CEREBRUM.

     We have previously seen that the cerebrum, the voluntary half of the brain, is capable of individual motion; therefore, we shall expect to find that its functions are many.
     First. The cerebrum is the COMMON OR GENERAL SENSORY; thus we are able to perceive, think, judge, and will. The home of these sensories is in the highest region of the crown where the cortical glands are in a state of greatest expansion, intentness and vigilance.
     Second. The cerebrum is the GENERAL VOLUNTARY ORGAN OF MOTION; thus the determinations of the will and the desires of the mind are carried into ultimate acts. The motor faculties reside near those of the sensories; those of the highest lobe having charge of the lowest regions of the body; those of the middle lobe governing the muscles of the abdomen and thorax; and those of the third lobe, which is the lowest, belonging to the head and face. (The Brain, pp. 58, 59.)
     The royal road along which the sensations of the body pass to the courts of the cerebrum and the mandates of the cerebrum pass into the acts of the body is through the corpora striata, one of the two great basal collections of grey matter.
     Third. The cerebrum is the GENERAL CHEMICAL LABORATORY OF THE BLOOD. For in certain of its cortical glands; those in its posterior region, where there is less faculty of expansion; there is manufactured a most refined lymph which is transmitted into the fibers of the corpus callosum and thence into the great lymph lakes and venous channels; finally reaching the heart and completing the circle of life begun in the arterial vessels ascending to the cortex.

     FUNCTIONS OF CEREBELLUM.

     We have shown that the cerebellum, the involuntary half of the brain, in incapable of any but a general motion; it acts all at once, for it has no cortical tori capable of being elevated.

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Its function is to rule over those things in the body which are spontaneous and involuntary.
     This includes the government of the internal viscera which are many and complex.
     These brain functions are spoken of in a very general way; a complete description of them would require many evenings of study. Sufficient, however, has been given to see the relation between the brain motion and the resulting activities both in soul and body.
     The investigation of the human brain is the most intensely interesting study in the whole range of anatomy and physiology; but its practical side is that which I wish particularly to impress upon you this evening.
     When we read such statements as this:

     Not only things in general, but the minutest particulars that have entered the memory remain and are never obliterated. (H. and H. 463)

     we can better see the full circle of meaning involved if the brain is understood.
     We see the memory not only as organized in its higher, interior planes, but also as having substance and body in special, definite cortical tissue,--tissue which is many times more sensitive than the most active photographic plate, and whose impressions are so indelibly written that they can never be obliterated.
     I believe that a deep understanding of brain physiology will help us in living according to the laws of sensation, intellection and locomotion; just as a knowledge of digestion, food-stuff, etc., will aid us in living an orderly life on the plane of lower nutrition. We seem inclined to put that which is lowest first; is it because we fail to recognize the real importance of special brain study; or is the task too stupendous for our present undertaking?
     In our schools we need a chair for the study of a true Psychology; may the time not be long before such is a reality not a dream.

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CONJUNCTION OF GOOD AND TRUTH 1910

CONJUNCTION OF GOOD AND TRUTH Rev. ENOCH S. PRICE 1910

     "Zion shall be redeemed with judgment, and her converts with righteousness." Isaiah 1:27.

     The first chapter of the prophecy of Isaiah is an exposition of the dire states of evil and falsity into which a church comes at its end and night, which exposition applies to every preceding church and also applies at the present day to the Old or First Christian Church. In it, and through it all, is in woven the promise of salvation, and the instruction whereby that salvation may be obtained.
     Among the promises of salvation by the establishment of a New Church in place of the former is that of our text: "Zion shall be redeemed with judgment and her converts with righteousness." This is the rendering of the Authorized Version, but a better rendering of the text would be as follows: "Zion in judgment shall be redeemed, and her returning captives in justice."
     Zion, the city built by David, into which he took the ark of the covenant, and where afterwards was built the temple, signifies Heaven and the Church, or, when mentioned in connection with Jerusalem, which was built below and around Mt. Zion, it signifies heaven, and then Jerusalem signifies the Church. But in this passage we have Zion alone; it therefore stands for both heaven and the church, and in the series in which it occurs, since it is a promise of restoration, it signifies the New Heaven and the New Church, which are and are to be, established in place of the imaginary heavens and the Old Church, both of which have passed away, so far as any actual vitality is concerned.
     This is clearly and openly a promise of restoration, since it says "Zion shall be redeemed," that is, brought back as though out of bondage; and bondage is surely the condition of those who are in evil and false of evil. The means of the redemption is also given; it shall be in or by means of judgment, so far as the dispersal of the Imaginary Heaven, and the establishment of a New Christian Heaven is concerned; and those coming into this Heaven and church shall be in justice.

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     It will be useful at this point to study briefly the particular meanings of the words occurring in our text. In the original Hebrew there are in the text but five words, as follows: "Tziyon bemishpat tippadheh weshaveha bitzdakah." This may be rendered by the following groups:-Zion--in judgment-shall be redeemed-and her returning ones-in justice.
     "Tziyon is derived from the root tzayah, which signifies to be dry, arid or sunny. Mount Zion, therefore, signifies the sunny mountain.
     The word in the original which is rendered judgment is mishpat, which is derived from the verb shaphat, which signifies to judge, and seems utimately to signify, to make a thing stand, to erect; it is translated into Latin by judicium from which the English word judgment is derived. Judicium is derived from jus and dico, which means to tell JUS, or to tell what is right law or justice; jus is connected in root with the word jubeo, to command. Jus is, therefore, what is commanded; consequently judicium, judgment, is the telling of what is commanded, the declaring of what is right or just. It can, therefore, be easily seen that judgment has respect to the intellectual, rather than the affectional side of human nature.
     The word translated "shall be redeemed" is derived from the word padhah, and is said by the dictionary makers to mean, "to pay, to loosen, to redeem, to liberate, to save, to snatch away a life from danger." It is connected in root with another Hebrew Word, padhah, "to cut, to cut apart, to separate." The rendering of the word in this text is in the Writings redemo, which is composed of the particle red, meaning "back" or "again," and emere "to buy;" emo is probably the ancient Latin word emere which meant "to receive" or "get;" redemo would, therefore, mean to get or receive back. In common usage it means exactly the same as the English word "redeem," which is derived from it, that is, "to buy back" that which has been given in pledge, or, in regard to human beings, to buy back to liberty one who has been enslaved or carried away into captivity.

408

     The word rendered in the common version by "her converts" is derived from the Hebrew verb, shoov, "to return, to turn back, to come back, to be brought, or led back (from captivity);" it is translated in the Heavenly doctrines redux, from re, "back," and duco, "to lead," redux means "brought back, led back, returning." There is nothing said in the text about captivity, but the series of the chapter, since it is in general about the vastation of the Church, and since this was represented in the Jewish Church by the captivity of the people among the surrounding nations, it clearly indicates that the converts or, better, those returning are those who are released from captivity.
     The word translated "justice," ("righteousness" in the Authorized Version) is tzedhakah; it signifies "right law, justice, uprightness, piety, virtue;" it again is derived from tzadkhak, "just, upright, doing right;" this again is derived from tzadhak, which is a verb and signifies "to be right, to have a just cause, to be upright, to be whole; to make or declare one just, upright or innocent, to justify." The Latin word used in the Writings, from which the English word "justice" is derived, is justitia; it is derived from jus, defined above, and sisto, to stand, it therefore signifies "to stand or remain in what is commanded as right or good;" it is thus defined by Cicero:--"That affection of the mind which attributes to every one his own, and this affection, of which I am speaking, which guards the society of human conjunction bountifully and fairly, is called justice (lustitia;), to which are added piety, goodness, liberality, kindness, comity, and those things which are of the same kind." Here we can see that justice, as over against judgment, has relation to the state of life as to good, and therefore belongs to the affectional rather than to the intellectual side of human nature.
     From the above definitions it can be perceived that the text chosen from our present discourse involves the whole doctrine of Heaven and the Church, and since the Divine of the Lord makes Heaven and the Church, the whole doctrine of the Lord; the whole doctrine of judgment and the truth or wisdom from which it is; the whole doctrine of redemption, the whole doctrine of salvation, and the whole doctrine of justice, affection, good, and the love from which it is. It is needless to say that the subject cannot be treated in one discourse, nay, verily, it could not be exhausted in all the discourses that might be composed by all angels and men for all eternity.

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But this might be said of any text whatever of the Sacred Scriptures, for revelation is the descent of the Divine into ultimates, and, since the Divine cannot be divided, every revelation contains the whole Divine and all that that idea involves. Let us therefore try to learn some of the things contained in the internal sense of this portion of Divine revelation.
     Zion, Heaven and the Church are to be redeemed in, with or by means of Judgment; and judgment is predicated of truth or wisdom, that is, what one knows and believes, what the Lord reveals to him as to the mode of life he is to lead in order to be redeemed from his evils; for in a spiritual consideration evils and the falses arising from evils are the only slavery from which it is necessary that a man ever be redeemed. For while physical slavery or captivity is an evil on the natural plane, it can never keep a man out of heaven, that is, it cannot keep the individual man out of heaven, though, as told in a former discourse in respect to environment, it would be a hindrance and detriment, and to a race, ultimate ruin.
     We have given above the meaning of the word redeem as commonly accepted in speech; in our doctrines to redeem is specifically defined in its proper sense as signifying to restore and appropriate to oneself what has been one's own; and it is predicated of slavery, of death, and of evil. When redemption in the Word has reference to slavery, in the spiritual sense those are meant who are enslaved to Hell; when of death, those who are in damnation, that is, in Hell.
     Every man who is in evil is as to his spirit in hell, thus in damnation; for nothing else is meant by damnation than a man's own free choice of evil. But if he will turn himself away from evil and look to the Lord He will save him, that is, redeem him. On the Lord's side redemption was once for all accomplished when He came on earth and assumed the Human which He glorified and made wholly Divine, in the process of which Divine Work He reduced Heaven and Hell to order. This He accomplished by a judgment in the spiritual world by means of the truth; for judgment is always performed by a revelation of truth, which exposes the states of those to Whom the truth comes.

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The truth shines in from the Lord and disperses the falses of evil which rule, and infills and enlightens the truths which are in obscurity with those who may be saved.
     At the time of the Last Judgment many also were saved who were thought to be, and who thought themselves to be, in Hell. A number of such are spoken of by Swedenborg in the SPIRITUAL DIARY. He speaks of certain ones as in Hell, afterwards he saw the same persons in the Heavens. This circumstance is foolishly seized upon by some who argue the non-eternity of the Hells. The explanation is that there were imaginary Hells, as well as imaginary Heavens, and there were in them those who were capable of being saved, but who were held bound for the want of the truth. This came to them in the judgment, and they were thereby redeemed and saved, and elevated into the societies of Heaven to which they interiorly belonged.
     No man can be saved from his evils until a judgment be performed upon them, that is, until he receive the truth that will show him the quality of his evils, and information why and how they ought to be shunned; until a judgment be performed upon his falses, that it, until the prejudices, false notions, and misinformation with which his mind is filled be dissipated by an influx of the light of truth from the Lord. This is what is meant in the Psalm where the question is asked and answered: "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word." This "Thy Word" is the truth, the judgment, by which every man is redeemed from His evils and led back from captivity, for it is the truth that shall make you free.
     But all judgment is brought about by visitation and temptation. When the Lord appears to the unregenerate man, He appears as a vindictive judge, just as to the criminal before the judge in an earthly court who looks upon the judge as an enemy who wishes to do him harm. But even the earthly judge if he be in charity holds no enmity towards the criminal at the bar, but wishes his reformation, and when he sentences him, looks only to that end and to the protection of society; and when he acts from these motives he is said to be a just judge, and in his acts of punishment he exercises genuine charity to the neighbor; and even in the matters of this world, if the man punished take this view of the judge and his acts, and submit patiently to the punishment imposed upon him, there is hope of his salvation; he comes into the benefit of judgment on the natural plane, for then the truth concerning his own state becomes clear to him, and then first can he begin to reform.

411

     The man of the present day who will be of the Church knows the commandments of the Decalogue, he knows from instruction about Heaven and Hell; we will say he has been thoroughly instructed in the doctrines of the Church, that is, in the truth, but his truth is of his memory; it is not truth with him; it is not judgment with him; he does not know it with himself, it does not form his conscience, until he has passed through a judgment, until he has come into temptation, in which his hereditary inclinations rise up and fight with the truths hi his memory. It is then that a judgment is performed on the inclinations to evil and the fallacies that foster them in the hereditary disposition, and then also the truths in his memory are met by the light flowing down from above and he perceives their reality, and they become his own, he appropriates them to himself and is redeemed thus far; they become a part of his conscience and he thus accepts for himself the redemption that the Lord has made for all; he is then redeemed in judgment, and the judgment becomes a part of himself.
     It is also a matter of common speech to say of a man that he is a man of sound judgment, that his judgment is good: by this is meant that he knows how to apply wisely the things that he knows, the things of truth in his mind, and it will, we think, be found that he is always a man of experience, that is, he has passed through judgments of some sort, that have enabled him to arrive at his state of judgment.
     So it will be seen that judgment, as used in the Writings, signifies both an act of applying the truth for the dispersion of falses and evils, and for the information of the man of the Church, and also that it is a resultant state of mind with angels and men in regard to truth.

412

     A noted literary person of skeptical tendencies has said that he had searched all religious dogmas for something to satisfy the mind, but was continually disappointed, but finally he had come upon the writings of Swedenborg, when he hoped he had found something at last that could satisfy intellectual inquiry; but, alas, his disappointment, when he found only Swedenborg's eternal couplet of good and truth, thereby implying that there was in the Writings a continued repetition of the "eternal couplet of good and truth" without telling what good is or what truth is. To which we must answer, "There are none so blind as those who will not see."
     The whole internal sense of the Word treats of nothing else but good and truth and the expression "eternal couplet of good and truth" was, even if unintentionally, well chosen; but that good and truth are not defined, and their extent and scope explained so far as the capacity of angels and men can ever understand, is not true.
     Good is of love and is love, and is the very substance of all things natural and spiritual; and truth is of wisdom and is wisdom, and is the expression or form of love. Love creates and cherishes all things in the universe by wisdom.
     Wisdom or truth teaches what good or love is, and how love is to be acquired by man and made his own; and when it is his own in appears as charity, which is all directed, formed and guided by wisdom which is then with him his faith. And there is no possible phase of human life, no question of human action, that is not treated of, that is not answered in the Heavenly doctrines of the New Jerusalem, which is Zion redeemed by judgment.
     But shall a man wait for temptation in order that he may learn truth and come into a state of judgment? By no means. A man who is in no truth of faith is not tempted, but only the man who is already supplied with truths in his memory and external understanding. How then? Search the Scriptures for in, them ye think ye have eternal life and they are they which testify of me. To search the Scriptures is to study the internal sense, and the internal sense is the whole doctrine of the New Jerusalem, Reading the letter of the Word is not in itself searching the Scriptures. There are many who do this, there are many who have great portions of the Word in its letter in their memories, who cannot be said ever to have searched the Scriptures in any true sense.

413

Shall the New churchman then cease to read the Word in its letter? By no means. But to read the Word in the letter and to search the Scriptures are, or may be, two very different things. If you wish to search the Scriptures read the Writings from affection and you will come into an understanding of the Letter and this is to search' the Scriptures. If man will Search the Scriptures and turn to the Lord and pray to Him for help when in temptations, then he will pass safely through the judgment, and judgment will be established with him. He will then return from captivity and be established in justice, he will be gifted with charity from the Lord, that is, he will be enabled to see what he aught to do, and will be given the will and power to do it. He will live a life of charity towards the neighbor and love o the Lord. He will be a new man, a citizen of Zion and Jerusalem, not a captive in Babylon or Egypt. He will perceive the state of his own heredity, and shun its allurements; he will recognize falsities, and disperse them with the light of truth from the Lord. And there will be nothing vague about it. He will know what is evil and why it is evil, and what is good and why it is good. For this Internal Sense of the Word is not a vague repetition of meaningless terms, but a revelation to the rational man, for now it is allowed to enter intellectually into the mysteries of faith, and man is not left in the dark in respect to any matter that can touch his spiritual life.
Zion shall be redeemed in judgment, Heaven, the Church, and the man of the Church, shall be established in the truths of doctrine, that is, in faith, and then the man of the Church shall be redeemed from his captivity or slavery to sin, and be established in justice, that is, in all the goods of the Divine Love. "Her returning captives shall be redeemed in justice." Amen.

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CORRESPONDENCES OF CANAAN 1910

CORRESPONDENCES OF CANAAN Rev. C. TH. ODHNER 1910

     CHAPTER XII.

     THE ISRAELITES. (Concluded.)

     21. Naphtali. Jacob's second son by Bilhah, the handmaid of Rachel, was named from the "wrestlings" of Rachel with her sister, that is, the struggles of the interior affection of truth with the exterior affection to become the mistress of the regenerating mind. Naphtali, therefore, signifies that spiritual wrestling which is called TEMPTATION, and which is the second general medium of regeneration.
     That such is the signification of Naphtali is evident not only from the meaning of his name, but also from everything that is known of the history and location of this tribe. Inhabiting the mountainous region of northern Canaan, through which the highway leads from Syria into the Holy Land, the tribe of Naphtali always had to bear the brunt of attacks from invading Syrians, Ammonites, and Assyrians, and hence, of necessity, it became a warlike tribe. It was Barak, the hero of Naphtali, who with his own tribe and that of Zebulon, defeated the hosts of Sisera, in that battle by the river Kishon when "the stars in their courses fought against Sisera." (Judges 5:20.) Naphtali bears the same signification in the New Testament, when, after the Lord had endured the forty days of temptation in the wilderness, "He came and dwelt in the borders of Zebulon and Nephtalim." (Matth. 4:13.) For Naphtali represents not only the temptations themselves, but also the happy state that follows after a successful struggle against evil.
     We are taught that the love of self and the world "cannot be dissipated by any other medium than the affirmation and acknowledgment of the holy of faith and of the good of love. This is Dan. And then through temptation, which is the second medium, and is signified by Naphtali, for this medium follows the other." (A. C. 3228.)

415

As soon as the pilgrim to Canaan has passed through the gateway of Dan, he finds himself in the rugged mountain district of Naphtali. Here are lofty peaks, with great forests and deep, dark ravines. The highland gradually slopes down on all sides: on the west towards the coast where dwelt the tribe of Asher; on the east towards the Jordan valley, on the other side of which dwelt the northern half of the tribe of Manasseh; and on the south towards the fertile region inhabited by the tribes of Zebulon and Issachar. Asher, in general, signifies delight; Eastern Manasseh, genuine good works; Zebulon and Issachar, the conjugial; and Naphtali in the midst of them, and introductory to them all, signifies the perception, and the joy of perceiving, the opening of all these heavenly blessings, after the regenerating man has been victorious in the dark struggles of temptation.
As surely as the region of Naphtali follows upon the gateway of Dan, so surely do temptations follow upon the affirmative acknowledgment that the Doctrine of the New Jerusalem is Divine. Doubts immediately begin to assail, for there are many appearances contradicting the new acknowledgment. The new-born faith must be tried in the crucible in order to become pure metal. The wine must undergo the foul and turbulent process of fermentation in order to become a clear, noble and generous spirit. But the storm and stress will not last forever, for after each sis days of labor there comes a day of rest. There are forests and ravines in Naphtali, but also mountain peaks with beautiful vistas of comfort and consolation after each bitter struggle. The "blessedness of Asher" then smiles upon the wanderer,--the delight of fellowship with the angels and with brethren in the Church, refreshing the strength and the courage by the sphere of a new, spiritual, and therefore genuine charity. The plains of Bashan, where Manasseh dwells, roll forth their riches with perception of good works and uses for the eternal salvation of man. And, sweetest of all consolation, there is the prospect of Zebulon and Issachar, the conjunction of good with truth, the conjugial of an eternal "cohabitation" with the partner of the soul.
122. Gad. From the perception of uses which follows upon victory in temptations, the regenerating man now enters upon the third means or medium of regeneration, that is, the performance of these uses themselves, or the GOOD WORKS which are represented by Gad.

416

These works are manifold: on every side a host of them appear to the perception; Leah said, "A troop cometh; and she called his name, Gad." In the Hebrew the word Gad means "a troop."
     There are in general three kinds of good works. The first is the works done by those who are in natural good but despise spiritual truth; these are represented by the Moabites and Ammonites. The second kind of good works is done by those who are as yet in external faith, "works done from truth and not yet from "good." (A. C. 6404); "works without judgment, for they who do works from truth and not yet from good, have an obscure understanding, whereas they who do works from good have an enlightened understanding because good enlightens," (A. C. 6405); the former are represented by Gad. The third kind is done by those who do genuine good works from a spiritual good-will towards the neighbor; these are represented by the eastern half of the tribe of Manasseh, who inhabited the plain of Bashan, to the north of Gad.
     The good works represented by Gad are therefore the works of the beginner in the Church, the works of the new convert, whether born in the Church or not, who in his early zeal is going to "do something" for the beloved cause. Having learned a few initiatory and general truths, such persons have been known to declare that they now have enough of truth for some time to come, and they are now to do good. They burn to be "helpful" to the thirsting and hungering multitudes without, and so they are apt to rush headlong into hasty, ill-considered, indiscriminate work, which, once ultimated in action, they adore as their work, and are unwilling to be corrected and improved by a more internal study of the Heavenly Doctrine.
     In itself this state is not an evil one, but a state of mixed good, initiatory good, in which there is something of good intention and of innocence in the midst of ignorance and conceit. If a man confirms himself in this state, and obstinately refuses to enter into more internal good, he surrenders to the Ammonite spirits who formerly inhabited his land, and he becomes a source of evil instead of good to the Church.

417

But if the state be but transitory, it is a delightful, beautiful and useful state of good, the happy though external good of youthfulness, the good of the honeymoon state of regeneration.
     In correspondence with this good there was given to the tribe of Gad the beautiful land of Gilead, on the outer side of the Jordan, representing the external Church, with Reuben to the south and Manasseh to the north. This land was famous for its beauty and fertility and balsamic spices, all of which signified "the first good, which is that of the sensuous things of the body, for it is the good or pleasure of these things into which the regenerating man is first initiated." (A. C. 4117)
     The land of Gilead was the first possession of the Israelites when entering the Promised Land after their forty years of trial and temptation in the wilderness, and hence this region ever afterwards represented the first delight of rest and comfort, with promises of greater blessings yet to come. There is holiness and there is healing in this state, the holiness and innocence of childhood and youth. There is in its early enthusiasm something to look back to for comfort and consolation in the weary struggles and temptations of subsequent more internal states, even as there is a fountain of strength and promise to the conjugial life in the memory of the honey-moon bliss of the youthful husband and wife. Thus there is ever "balm in Gilead for the healing of the people."
     123. Asher. The eighth son of Jacob was named from "blessedness." This is a state of the affections, and on this account Leah said at his birth: "In my blessedness, because the daughters will make me blessed. And she called his name Asher." (Gen. 30:13.)
     There are many kinds and degrees of blessedness or, what is the same, delight, and Asher stands for any of these degrees, according to the connection in which he is mentioned in the Word. In the external and most general sense he signifies the DELIGHT which a regenerating man perceives more or less obscurely in this world from the affections of love and charity in the doing of the good works signified by Gad. In the internal sense he signifies the eternal blessedness of these affections, which is almost imperceptible in this life, but which is nevertheless hidden within the general sensation of delight and comes to full flower and fruition in the life to come.

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Still more interiorly, Asher signifies eternal life itself, and, in the supreme sense, he signifies the One who alone is and bestows eternal life, heavenly blessedness, and natural delight and pleasure. (A. C. 4609; A. R. 353.) When the regenerating man begins to perceive the delight arising from the ability to be of service to the neighbor,--a delight which corresponds to the eternal blessedness of heaven,--then his external man begins to be conjoined with his internal man, or his earth begins to be conjoined with his heaven, for it is delight which opens the way for this conjunction and thus leads into the next state,--Issachar, who signifies this conjunction itself.
To the tribe of Asher there was given a region of Canaan fully corresponding to its spiritual signification. It consisted of a long and narrow strip of land along the sea-board, south of Phoenicia, and flanked on the east by the territories of northern Dan, Naphtali, Zebulon, and Issachar, with Manasseh to the south. It was one of the richest and loveliest regions in Palestine and included the fruitful plain of Accho, or Acre, beautiful Mt. Carmel with its thousand vineyards, and the northern part of the flowery plain of Sharon. This highly favored district well fulfilled the promise involved in the name of "Asher," and the "blessings" pronounced upon him by Jacob and Moses. Here were to be found in abundance the oil in which "Asher" was to "dip his foot," the "bread," which was to be "fat," and the "royal dainties" in which he was to revel. Here, also, in the metallic manufactures of the neighboring Phoenicians, were to be found the "iron and brass for his shoes." Protected from the north-wind by the Lebanon range, from the blistering south wind by Mt. Carmel, and from the destructive breath of the eastern desert by the mountains of Naphtali, this delightful garden land was cooled by the zephyrs of the Great Sea which was in view from every point of the territory of Asher. For delight accompanies all the stages of the pilgrim's progress into the Promised Land.

419

There is delight in acquiring the Phoenician knowledges about the Church; there is delight in entering into the acknowledgment of Dan; delight follows upon victories in the temptations of Naphtali; the greatest of all delights is the conjugial, external and internal, signified by Zebulon and Issachar, leading into the heavenly joy of the new will of good signified by Manasseh. And from every state there is the delight of contemplating the great infinite ocean of eternity, into whose bosom will be gathered finally all the little brooks and rivulets of individual existence.
     124. Issachar and Zebulon. The birth of these two brothers introduces a new series among the sons of Israel. As has been stated above, the first series, consisting of Reuben, Simeon, Levi and Judah, represents the four most general states or stages of the process of regeneration. The next series, consisting of Dan, Naphtali, Gad and Asher, represents the four most general means or media by which the external man is conjoined with the internal man. And the final series, consisting of Issachar, Zebulon, Joseph and Benjamin, represents the four most general states of the regenerate life itself, resulting from this conjunction of the external with the internal man, that is, of truth with good, or of the spiritual with the celestial. On this account this final series is introduced by the incident of the dudaim, (mandrakes, or "love-apples"), which Reuben found in the field, the mandrakes signifying the conjugial of good and truth.. (A. C. 3941.)
     Both Issachar and Zebulon represent this interior marriage of good and truth, or the heavenly conjugial, (3952), and hence these two tribes were always intimately associated. But while Issachar represents the interior conjugial itself, as ultimated in a life of MUTUAL LOVE, Zebulon represents the further ultimation of this conjunction in a life of actual CONJUGIAL LOVE between husband and wife, for this also is one of the fundamental and universal things of heaven and the Church.
     The name Issachar, (Yissaskar), signifies literally "there is a reward," or "hire." To the external thought the connection of "hire" or "reward" with the idea of the inferior conjugial and mutual love would seem somewhat remote, yet in the internal sense the connection of ideas is easily seen. For "reward is of service as a means of conjunction to those who are not yet initiated," such as children and young people. (A. C. 3816.)

420

By rewards there is established a mutuality or reciprocation between children and parents, between pupils and teachers, and between servants and masters, and thus a complete circle of action and reaction, resulting in mutual love.
     As long as a man remains in the desire for reward, he remains in a persuasion of his own merit, a conceit of self-preeminence, with which there is associated a more or less conscious contempt of others in comparison with himself. (A. C. 3956) But if he advances in the life of regeneration his ideas of reward gradually become less gross; he begins to look for heavenly, instead of earthly rewards, and, finally, the desire for reward vanishes altogether in the joy of serving the Lord and the neighbor for the sake of the use itself. And thus he comes into the reward itself, the only reward which remains to eternity,--the bliss of being able and allowed to perform uses and of seeing that these uses are accepted. This is that inmost delight which thee enjoy who are in the affection of mutual love. (Ibid.)
     When the man has reached this state then there is within him a full conjunction of his faith with his charity, of his understanding with his will, i. e., that heavenly and internal marriage of truth with good, which finds its spontaneous expression in a life of mutual love. And this interior love will, in the Lord's own good time,--in this world or in the next--find one most special object, one closest neighbor and eternal counterpart, upon whom mutual love will be concentrated in the interest measure and resulting in the intensest joys,--in that holiest of all loves which is "the jewel of human life," that sweetest and best of all rewards which is called "love truly conjugial." This is Zebulon, so named from "cohabitation."
     To the tribe of Issachar there was given in the land of Canaan a territory which included almost the whole of the famous plan of Jezreel or Esdraclon, extending from Mt. Carmel in the west to the Jordan in the east, and from Mt. Gilboa in the south to Mt. Tabor in the north. This territory was and still is the richest and most fruitful of all regions in Palestine, as is indicated, indeed, by the original name, Jezreel, meaning "the seed-plot of God."

421

For the internal conjugial of good and truth is verily the "seed-plot of God," whence come all spiritual prolification in the regenerate life, and all natural potency and fruitfulness in marriage.
     Situated in the plain of Jezreel, midway in the land, the territory from north to south, and from east to west in the land, even as the interior of the natural rational, (which is the seat of the marriage of good and truth in the conscious mind), is the highway of communication and conjunction between the spiritual mind and the natural. Here also, as for ages on the plain of Esdraelon, is that great spiritual field of battle where the great decisive combats must be fought out by the regenerating man against the foreign enemies invading through his proprium.
     It is significant that Issachar, though born before Zebulon, received an inheritance to the south of the latter, or interior to it. The reason appears to be that the interior conjugial, or some beginning of it, must have been horn within each individual, before an orderly external marriage is to take place. Actual conjugial love, while it is the home of all heavenly loves, is at the same time an ultimate love. To Zebulon, therefore, was assigned a territory to the north of Issachar, a beautiful wooded and hilly district extending from Mt. Carmel to the Sea of Galilee, and from Nazareth in the south to Cana in the north,--the very region, indeed, where the Lord in His Human was to send the greater part of His life on earth, His labors and victories effecting the heavenly marriage between Himself and His Church, and the Divine Union of the Divine and the Human.
     125. Joseph. "In the preceding series, by the sons of Jacob from Leah and the handmaidens it has treated of the reception and acknowledgment of general truths, and finally of their conjunction with the interior man; thus of the regeneration of man even until he becomes spiritual. Joseph is this spiritual man. (A. C. 3971) At his birth Rachel said, "God hath taken away my reproach; and she called his name Joseph, saying, Let Jehovah add to me another son." (Gen. 30:23, 24) The Hebrew text suggests a two-fold signification of the name Joseph,--one who "takes away," (from asaph), and one who adds or causes increase, (from yasaph),--involving a prophecy, perhaps, of the two sons of Joseph: Manasseh, whose name means "forgetfulness," and Ephraim, which means "fruitfulness."

422

Joseph, the tempted and persecuted youth who finally became ruler over the whole land of Egypt, represented in general the crowning state of the natural man who by the labors of temptation has at length become a SPIRITUAL man, a man who by obedience to spiritual truth has gained genuine spiritual good. This good, therefore, is called the good of truth, or the celestial of the spiritual,--not the celestial itself, represented by Judah, who has arrived to his supreme heights by a shorter and quicker route, but the celestial of the spiritual, which is the inmost of the Lord's Spiritual Kingdom. (A. R. 355; A. E. 448; A. C. 6417.)
Within this regenerated spiritual man there are now born two new and spiritual faculties of life, a new voluntary and a new intellectual, to take the place of the old will and the old understanding of the natural man. It was in order to represent this new duality that the house of Joseph was divided into the two tribes of Ephraim and Manasseh, and also in order to retain the significant number of "twelve" in the tribal districts in Canaan, since the tribe of Levi did not receive any geographical allotment in the land. Historically, no doubt, the double portion thus given to the house of Joseph was bestowed in recognition of the eminent service of Joseph to his father and brethren, and of the pre-eminent social position and influence of his descendants. Reuben and Simeon, at the deathbed of Israel, were cursed rather than blessed, (on account of the heinous crimes which they had committed in their youth), and Ephraim, or the new intellectual, was accepted as the first-born in place of Reuben, or mere faith,--and Manasseh, o, the new voluntary, in place of Simeon, or blind obedience. (A. C. 5354) On the same occasion, also, Israel bestowed the primogeniture upon Ephraim, the younger son of Joseph, instead of Manasseh, who was actually the first-born, just as Jacob himself had long before stolen the birthright from Esau. The significance of the transfer is the same in each case, for to the natural man, even though regenerated to the spiritual degree, the appearance remains that truth and things intellectual, because they take precedence in point of time, are of primary importance, and that good and the things of affection and love are secondary, because they seem to be the fruits of faith. (A. C. 5354, 6269.)

423

     126. Ephraim. At the birth of his second son Joseph said, "For God hath made me fruitful in the land of my affliction; and he called his name Ephraim," by which is signified the propagation of good and the multiplication of truth indefinitely after a life of victorious combats of temptation." (A. C. 5355, 5356.) Literally, the name Ephraim is a dual form, meaning "two-fold fruitfulness," i. e., both of good and of truth, in and from the new intellectual with the regenerated man.
     To the tribe of Ephraim, as the possessor of the primogeniture of Joseph, there was given a superb region of Canaan, in the very center of the land, extending from the Jordan to the Mediterranean, and bordered by Benjamin and Dan in the south, and by Manasseh in the north. It was a rich and beautiful hill country, (in Heaven the spiritual angels dwell on hills, while the celestial dwell on mountains); it was well watered and richly wooded, abounding in corn fields and orchards, and secure from attacks of foreign foes. This district, which included the greater part of the region afterwards called Samaria, contained numerous important towns and cities, among these, Shiloh, where the ark and the tabernacle were deposited for several hundred years, making this the religious center of the nation during the entire period of the Judges and the early monarchy; Shechem, between Mt. Ebal and Mt. Gerezim, once occupied by the ancient Hittites and later on venerated as the burial place of Jacob; and, finally, Samaria, which throughout the history of the separate kingdom of Israel remained the capital of the northern kingdom.
     In the kingdom of Israel the predominance of the tribe of Ephraim was so complete as to cause the entire realm to be called Ephraim, instead of Israel, in many places in the Old Testament, especially in, the Prophets. From the beginning Ephraim was a militant and heroic tribe, domineering, haughty, and jealous. Joshua, the conqueror of Canaan, was of the tribe of Ephraim, and this tribe retained the hegemony until in the time of David the ark and the capital of the nation were transferred to Jerusalem and the tribe of Judah.

424

Proud Ephraim now began to alienate itself from the united monarchy, and after the oppressive reign of Solomon it eagerly seized upon the first opportunity to establish its independence. Ephraim, the intellectual of the Spiritual Church, then became the leader of Israel, or the Spiritual Kingdom, but, being hostile to Judah, or the
     Celestial Church, it now represented a Church of faith alone, like the Protestant Church, and, like it, doomed to destruction by the Assyrian cohorts of false reasonings.
     127. Manasseh. The name of the first-born son of Joseph means literally "one who causes to forget," and to forget means to remove from the memory. At his birth Joseph said, "Because God hath made me forget all my labors and all my father's house," by which is signified not only the removal of the memory of the bitter labors of temptation in the struggle for regeneration, but also "the removal of the evils themselves, both actual and hereditary, ('all my father's house') for when these have been removed, there rises up a new voluntary." (A. C. 5351, 5353.)
     This "new voluntary" consists of a genuine good will towards the neighbor, a willingness to serve and be of use, forgetful of all considerations of self-interest. And Manasseh represents not only the willingness to serve, but also the act of serving, thus good works from a genuine good will, for the will is the conatus or endeavor of every act, and where there is this endeavor, there also it is ultimated in act, whenever possible. (A. R. 355.) In order, therefore, to represent this duality of will and act, a double inheritance was given to the tribe of Manasseh in the land of Canaan. The main body of the tribe dwelt in the interior of the land, to the north of Ephraim and south of Asher and Issachar, in a region extending from the Mediterranean to the Jordan, and including the beautiful plain of Sharon and the southern parts of the plains of Megiddo and Esdraelon. This part of the tribe represented the new voluntary itself within the spiritual man. The other part of the tribe, generally known as Eastern Manasseh, dwelt on the farther side of the Jordan, where they enjoyed the possession of nearly the whole of the land of Bashan, than which there was no richer region in the whole of Canaan.

425

This half of the tribe represented the willingness to serve in the act al serving, and it is this ultimation of good will that reaps the most bountiful harvests and the richest increase. Eastern Manasseh, like Gad, thus represents good works, but while the matter stands for "words from truth," or early works from mixed motives, the former stands for "works from good," or genuine good works. Like Gad, this half-tribe of Manasseh dwelt on the farther side of the Jordan, to represent the fact that these good works, though genuine, still, as acts, belong to the external of the Church. (A. E. 440.)
     128. Benjamin. The twelfth and last son of Jacob was born near Bethlehem and was named by his father, Benjamin, which means a "son of the right hand." A "son" always signifies truth, the "right," good, and "hand," power. Hence Benjamin signifies the saving power of that spiritual truth which flow from celestial good. (A. C. 4592.)
     Joseph stands for the regenerated or spiritual man in general, but more especially for the good of this spiritual man, or the celestial of the spiritual, which is as distinct from the celestial itself, signified by Judah, as the spiritual love of the neighbor is distinct from the celestial love of the Lord. Benjamin, who followed Joseph in the order of birth, signifies the truth that flows from this spiritual good, the spiritual of this celestial, the faculty of PERCEPTION which is the greatest and final gift to the regenerated man of the spiritual genius. This significance of Benjamin may be illustrated by the growth of a plant. The earlier sons of Jacob may be compared to the stem, branches and green leaves, through which the sap or natural love is strained and purified, producing finally the flowers or spiritual conjunctions of good and truth, represented by Issachar and Zebulon. Then, from the further purification of the sap in the tender petals, there is formed the sweet, ripe fruit which corresponds to spiritual good, the celestial of the spiritual, or Joseph.
     And, finally, inmostly within the fruit, there is formed the seed, corresponding to the new truth, the truth from good, the spiritual of the celestial, or Benjamin.

426

     Truth from good, with man, is the same as the perception of truth from the love of good, a new and instantaneous vision from which a new light is shed upon all the things which formerly were viewed from the outside only, an affirmative wisdom which reconciles all the lower truths and goods which formerly appeared conflicting, even as Benjamin was the medium of reconciliation between Joseph and his brethren. When the regenerating man has attained unto this perception, he no longer is becoming a church, but is a church, for in this new truth alone there is life from good. (A. C. 5806) Hence Benjamin was the last-born of Israel.
     This perception of truth mediates not only between the natural and the spiritual, causing the man to view all natural things from a spiritual point of view, but it mediates also more interiorly between the celestial and the spiritual, enabling the former to inflow with life and affection, into the latter. In order to represent this close association of the truth of good with the celestial itself, on the one hand, and the spiritual itself, on the other, "the inheritance of the tribe of Benjamin was between the children of Judah and the children of Joseph." (A. E. 449) The region thus given to Benjamin was a small but high plateau, extending from Bethlehem and Jerusalem in the south to Bethel in the north, and commanding all the means of communication between Judah and Ephraim, and between Dan in the west and Gad in the east on the other side of the Jordan.
     Within this district there were very many places of great prominence in sacred history. Here was the eminence of Ramah, an ancient sanctuary famous as the residence of Samuel; the "watch-tower" of Mizpeh where the great assemblies of all Israel were held in the time of the Judges; Bethel, "the house of God," where Jacob beheld heaven opened; Gibeon, "the great high place;" and Gilboa, the birth-place and residence of Saul. Closely bordering upon Benjamin was the city of Bethlehem, which, like Benjamin, who was born there, signifies the truth of good, or the spiritual of the celestial, for Beth, or house, signifies truth, and lechem, or bread, signifies good. This was the reason why the Lord in His human was born in Bethlehem, for He alone of all men was born a spiritual-celestial man. With Him alone the natural was from the beginning eager for good and filled with longing for truth. (A. C. 4594; A. E. 449.)

427

Jerusalem, finally, was partly within the border of Benjamin, that is to say, the upper and fortified part originally occupied by the Jebusites, where Zion was afterwards built; the lower part of the city, with Mt. Moriah and the Temple, had come into the possession of Judah. Jerusalem, as a city, signifies the Church as a Doctrine, and all the Doctrine of the Church is in itself spiritual-celestial being the Divine truth of the Divine. Good of the Lord,-Benjamin in the supreme sense. (A. E. 449; A. R. 361; A. C. 4592.)

FINIS.
LAWS OF ORDER 1910

LAWS OF ORDER 1910

All order is from Jehovah, that is, the Lord, according to which all and single things are ruled by Him, but with manifold difference, namely, from Will, from Good pleasure, from leave and from permission. Those which are from Will and good pleasure are from Laws of Order as to good, as also are many which are from leave, and also some which are from permission. But when man separates himself from good, he then casts himself into laws of order which are of truth separate from good, which are such that they condemn; for all truth condemns man and casts him down to hell but the Lord from good, that is, from mercy, saves him and lifts him up to heaven." (A. C. 2447)

428

FINAL DECISION OF THE SUPREME COURT OF PENNSYLVANIA 1910

     ESTATE OF FREDERICK J. KRAMPH, DECEASED.

     (1) Appeal of the Academy of the New Church, No. 112, of January Term, 1909; (2) Appeal of Wm. McGeorge, Jr., Rev. Wm. L. Worcester, Rev. Frank Sewall, et al., Trustees, No. 113, January Term, 1909.
     Appeals from the decree of the Orphans' Court of Lancaster County, distributing the estate of Frederick J. Kramph, deceased.
     Stewart, J.
     These appeals are from the final administration by the Orphans' Court of Lancaster County distributing the estate of Frederick J. Kramph, who died more than fifty years ago, testate. By his will the testator, after making provisions for his widow and children, and making certain other bequests, gave the net balance of his whole estate to seven trustees, naming them, and their successors, "In trust, for the purpose of endowing a university of the New Jerusalem, to be founded in the Consolidated City of Philadelphia, for Universal New Church education in these United States, and for the education of New Church Ministers, who to teach the doctrines of the New Jerusalem, as laid down in the Writings of the Honorable Emanuel Swedenborg--said New Church University to be under the care and superintendence of a body of Trustees rendered corporate by a perpetual charter legally obtained." The net balance of the estate as now ascertained is $35,785. In the distribution proceedings in the court below certain of the heirs at law of the testator appeared, and claimed the funds on the ground of the system of conduct and morals as Professed by Swedenborg and as taught in his writings as repugnant to the law of the land, and that the bequest to endow an institution for the inculcation of said doctrine is void as offending against established public policy; this view prevailed with the auditing judge and the fund was awarded to the heirs at law.

429

From this adjudication two appeals were of taken; one by certain Persons claiming to be the regularly appointed successors of the Trustees named in the will, the other by the Academy of the New Church, an incorporated institution of learning, claiming that it conformed to the description of the university contemplated by the testator and that it is therefore the proper and only object of the testator's bounty. These appeals were twice heard. Following the first hearing, this order was made by the court:

"June 22, 1909. The judges who heard this case are unanimously of the opinion that the decree must be reversed. It cannot be sustained only ground whatever. But we are not entirely agreed as to which of the parties claiming as legatees comes most clearly within the expressed intent of the testator. This question is, therefore, ordered to be reargued on behalf of these claimants, at Pittsburgh, in the first month of October."

This order sustaining the bequest eliminated the heirs at law from the controversy The ground on which our united concurrence in rejecting the conclusions reached by the learned judge of the Orphans' Court rested was, that while there are writings of Emmanuel Swedenborg which may be susceptible of a construction which would make them obnoxious to certain of our common standards of morality, yet it does not appear that such writings constitute any part of the religious doctrines of the New Jerusalem Church, at least not with that interpretation put on them which would make them offend. Upon this branch of the case we need not enlarge further. We are now, therefore, concerned only with the dispute between those claiming as Trustees under the will, and the Academy of the New Church. We have above quoted from the will the devise proper. This follows: "All moneys which may accumulate or come in shall be immediately invested in real estate or perpetual ground rents, all the incomes of which are to remain the unalienable property of the said New Church University, and be appropriated for the purposes set forth in the charter. Provided, that my aforementioned Trustees shall not transfer any part of the income of my property designated for the benefit of the said New Church University until sufficient funds are provided, either by subscription or endowments of other contributors, or by the accumulation of this bequest, to yield, independently of the cost of university buildings, a clear annual income of $4,000.

430

And, provided further, that whenever a perpetual charter for the establishment of such a New Church University shall be obtained, the above mentioned Trustees, or if prior to the final settlement other Trustees should have been appointed by charter, my Executors shall transfer all the rights and trusts given to them by this, my last will and testament, to the Trustees then and in that case lawfully appointed and constituted in and by said charter."
Manifestly, the ultimate end the testator had in view was the establishment of an institution for universal New Church education. This he expected to accomplish in one of two ways, either by encouraging the establishment of such an institution by others of like faith and zeal with himself by providing a permanent fund to the extent of the net balance of his estate, for the support and maintenance of such institution by them established, and as an inducement [to] the effort on their part; or, failing in this, by withholding his bounty until; with its accumulations, it would itself be adequate in amount for the purpose. This much is made manliest by the provision that no part of the income of the particular "property designed for the benefit of the said New Church University" shall be transferred until sufficient funds are provided, either by subscription or endowments of other contributors, or by the accumulation of this bequest, to yield independently of the cost of the university buildings, a clear annual income of $4,000. It was only in the latter event that active duty was imposed on the Trustees in connection with the founding and establishing of the University. This appears from the provision directing that payment be made by the executors whenever a perpetual charter for the establishment of such a University shall be obtained (by) the above named Trustees; or, if prior to the final settlement other trustees shall have been appointed by charter, in such case to pay over to the Trustees then and in that case lawfully appointed and constituted in and by the charter. We think it apparent beyond reasonable doubt that the word "by" as we have here introduced it was unintentionally omitted from the original will.

431

Its use is necessary to make the provision entirely intelligible, which without it would be unmeaning. The testator was here providing for a situation which, if it happened, would leave the Trustees virtually without any functions whatever to discharge. As we read the will, the question then presented is, does such situation as was contemplated by the testator now exist; that is to say, has a perpetual charter for the establishment of such a New Church University as the testator had in mind been obtained, and does such University exist? If so, the fund belongs to the institution so chartered, and is payable to its Trustees for the purposes of the trust, to wit., the endowment of the institution. If no such institution has been established, then, the final settlement having been made of the estate, the fund belongs to the Trustees named in the will, upon the further trust to accumulate until the fund is sufficient to establish such an institution in the manner indicated by the testator, and then apply directly to the end testator has in view. The Academy of the New Church, one of the appellants, is an incorporated institution of learning, chartered in 1877. It is located in the suburbs of the City of Philadelphia, where it owns and occupies some 87 acres of land on which are erected the necessary college buildings, together Valued at $252,035.06 and, in addition, it has an endowment fund yielding a sum very much in excess of the $4,000 required by the provisions of the will. As described in its charter, the Academy was incorporated for the promotion of education in all its various forms; one special purpose being "the education of young men for the Ministry;" and, generally, "propagation of the heavenly doctrines of the New Jerusalem and establishing the New Church signified in the Apocalypse by the New Jerusalem." We have this finding by the auditing judge: "The incorporated New Church University is for New Church education in these United States, and for the education of New Church ministers" who are educated "to teach the doctrines of the New Jerusalem as laid down in the writings of the Honorable Emanuel Swedenborg." The Academy of the General Church with its university buildings at Bryn Athyn exactly meets the requirements imposed by the testator upon the beneficiary intended by him. If we are to accept this conclusion of fact, then, according to the interpretation we have given the will, the question is resolved.

432

But, if is urged that the conclusion cannot be accepted, since it overlooks certain clearly defined requirements of the will. It is pointed out that the will contemplates the establishment of a university within the limits of the consolidated City of Philadelphia; whereas, the Academy is outside the corporate limits. And again, it is insisted that the Academy of the New Church "is controlled by and is an institution of the General Church of the New Jerusalem, a schismatic body of New churchmen not connected with the General Convention, nor in existence at the time of Kramph's death." As to the first objection, it is only necessary to say that having regard to the purposes and objects the testator had in view, this in no sense can be said to be a material variance. It is impossible to conceive of any purpose the testator had in his mind which could not be quite as well secured by a university within the suburbs of Philadelphia, as by one located immediately across the dividing line and within the city limits. If we eliminate for a moment the question raised by the second objection, and assume that the Academy in all respects, except that of location, conforms to the requirements of the will, and is meeting all demands, could it be urged that the general intent of the testator, in connection with his bequest, would be better effectuated by the establishment of another distinct university with limits aims and objects, but feebler in its means, within the limits of Philadelphia, than by applying his bounty to the strengthening of the institution already established? We think manifestly not. Besides, if we were to deny the bounty to the Academy to await the establishment of a proper institution within the city limits, so far as the evidence shows, it would be a postponement for such a length of time as would to a large degree disappoint the charity. Under the terms of the will, the fund would only become available for that purpose when, supplemented by its own accretions and the subscriptions of others, it would yield "independently of the cost of the university buildings a clear annual income of $4,000." It does not appear that a single dollar has been subscribed or that any effort whatever has been made by others to establish an institution of this description within the city limits, notwithstanding the inducement held out by the testator in the matter of endowment.

433

For more than fifty years the will of the testator has been inviting such effort without any response having been made. Except as such institution be established through this bequest alone, there is little reason to expect that it ever will be established. Another fifty years, making a hundred, since the death of the testator, must elapse before the charity could become effective. This might not utterly defeat it, but that it would fail to meet the testator's expectation cannot be questioned. Under the general jurisdiction of a Court of Chancery to administer the estate of a charity, it has power to vary the precise terms of the charitable trust when necessary. This rule is too well established to be doubted. It is thus expressed by Lowrie, C. J., in City of Philadelphia vs. Girard's heirs, 45 Pa., 9, "When a definite function or duty is to be performed, and it cannot be done in exact conformity with the scheme of the person or persons who have provided for it, it must be performed with as close approximation to that scheme as reasonably practicable; and so, of course, it must be enforced. It is the doctrine of approximation, and it is not confined to the administration of charity, but is equally applicable to all devises and contracts wherein the future is provided for, and it is an essential element of equity jurisprudence." We accordingly hold that the fact that the Academy is located not within, but a short distance outside, the limits of the Consolidated City of Philadelphia should not be allowed to interfere with its capacity to take under the will of this testator.
The next objection is based on a misapprehension of the real question. We are not here dealing with a bequest to a denominational church, or to any subordinate body of such church. As we have construed the will, the bequest is to the Trustees of an established institution of learning, which, judging from its charter, is in subordination to no ecclesiastical body, but is subject only to the control of its own Trustees, just as the will provides that the institution contemplated by the testator should be. Its only obligation is to observe and fulfill the functions for which it was chartered, the propagation of heavenly doctrines of the New Jerusalem, establishing the New Church signified in the Apocalypse by the New Jerusalem, promoting education in all its forms, educating young men for the ministry, publishing books, etc.

434

The bequest being direct to the Trustees, except as it can be made to appear that it was "in ease" of some particular church body to which the Academy is subordinated, it must go to and be vested in the Trustees, no matter how many different churches or denominations claim to be the true interpreters of the doctrines of the New Jerusalem, as laid down in the writings of Emanuel Swedenborg. Therefore it is that the fact that, subsequent to the death of testator, divisions grew up between those professing the faith of Swedenborg, resulting in the establishment of a new confederation styling itself the General Church of the New Jerusalem, as distinguished from the original confederation known as the General Convention, is a matter of no significance. Were the dispute over property belonging to the General Church before the separation, or schism, or whatever it may be, it would be for the Court to decide which body was in harmony, with its own laws, usages and customs, as accepted by the body before the division took place. McGinnis vs. Watson, 41 Pa., 9. In a certain case, the inquiry might be whether the body holding the property was holding or teaching a different doctrine, or using a form of worship so far variant as to defeat the declared objects of the Trust, Watson vs. Jones, 13 Wallace, 679. But no such question can arise here. All the court in this case has to do is to identify the object of the testator's bounty. Is this Academy that object? If it be dedicated to universal New Church education, the education of New Church ministers to teach the doctrines of the New Jerusalem as laid down in the writings of the Honorable Emanuel Swedenborg, then it is; and we are not called upon to decide as between a General Convention and the General Church, which one the more intelligently interprets and understands the teachings and doctrines of Swedenborg. So far as denominational name is material, such fundamental distinctions as exist between trinitarians and unitarians may be resorted to to define and limit the trust, but not usually lesser and more refined shades of doctrine existing in different branches of the same church. Ayres vs. Weed, 16 Conn., 291. Hinckley vs. Thatcher, 139 Mass., 477. The difference between the doctrine taught by the Academy and that accepted by the adherents of the General Convention results simply from different interpretations of the same writings.

435

Both alike rest on the writings of Emanuel Swedenborg, and both alike have respect to these as supreme authority. It is not for us to decide between them. Our conclusion is that the Academy of the New Church, an incorporation chartered under the laws of the State, meets all the requirements of the will and therefore is the institution through which the testator's charity is to be administered. The decree in this case is reversed; and it is now ordered and decreed that the balance for distribution, to wit, the sum of $38,785.00, with any accumulations, if any, be paid over by the accountants to the Academy of the New Church, the Appellant in No. 112, January Term, 1909; the costs of both appeals to be paid out of the fund.
     Estate of
          FREDERICK J. KRAMPH,
               Deceased.
     MESTREZAT and POTTER, J. J.:
     We did not sit when this case was first argued, and, therefore, express no opinion on the question adjudicated by the decision of the sitting judges and embodied in the order of June 22, 1909. On the re-argument before the full bench, the only question heard and determined was: Which of the two parties claiming as legatees is entitled to the fund awaiting distribution.

436

Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     At the recent Convention in New York, Mr. F. M. Billings exhibited a copy of the Japanese edition of HEAVEN AND HELL, published at Tokyo six weeks before its arrival in New York. Mr. Spamer, at present visiting Japan, in a letter to Dr. Sewall, stated that two hundred copies had been sold in three weeks after publication. The translation is the work of Mr. Suzuki, who experienced great difficulty in rendering Swedenborg's terms into Japanese, but Mr. Spamer questions whether anyone could have done better. The American Swedenborg Society has authorized the distribution of zoo copies of the FOUR LEADING DOCTRINES in English. The New Church will watch with profound interest the results of this planting of first seeds in the virgin soil of the Gentile world.

     We quote from a letter published in The Messenger, from Mr. Spamer:

     "I have had the great pleasure of meeting Mr. Tetaro Suzuki, the translator of 'Heaven and Hell' into the Japanese language. In our interview of over two hours, I learned to appreciate the man for his intelligence, zeal, and loving interest in the working has undertaken for bringing the knowledge of the doctrines of the New Jerusalem to his people. He became interested about three years ago when a copy of 'Heaven and Hell' was presented to him by a Mr. Edmunds, and enters sympathetically into his work. As our conversation went on, I received an impression that here the Lord had raised up a man to do for the Japanese as a translator what the great John Freiderich Imanuel Tafel, of Tuebingen, did in translating the works into German. He is a man of simple tastes and literary ability of high order, and, as it seems to me, the open door through which we may reach the Oriental mind with New Church truth. I have also made several visits to Mr. T. Abiko, the publisher. Mr. Suzuki tells me that Mr. Abiko is also in sympathy with the work."

437

     Life is full of surprises. Among these we count the following editorial interpretation in THE NEW AGE, OUT breezy contemporary of the Antipodes: "If the writings of Emanuel Swedenborg possess the degree of inspiration that is claimed for them by one division of those who receive them, we need not wonder that the New Church makes slow progress in the world. In the "Invitatio" Swedenborg wrote: 'If this little work is not added to the former one the Church cannot be healed. It would only be a palliative cure; a wound in which the corrupt matter remains, and eats away the neighboring parts. Orthodoxy is this corrupt matter, and the doctrine of the New Church does indeed furnish the cure, but only outwardly.'" Mr. Spencer observes on this that "the work was not finished, consequently was 'not added to the former one.' The rest, therefore, follows as s matter of course." And he continues: "What is this 'orthodoxy' described as 'vitiating matter?' Orthodoxy means the holding of the right opinion. In the sense in which Swedenborg uses it, it means right opinion only." Beware, therefore, of right opinion. It is always "vitiating matter." We presume that Mr. Spencer does not regard his own opinions as "right."

     From the annual report of the Royal Library of Stockholm we learn that the Library has recently acquired the following interesting "Swedenborgiana," (we translate the Swedish titles):
     1.) Swedenborg, Em. DESCRIPTION OF SWEDISH IRON FURNACES. 1719, 410.
     2.) The first part of WORSHIP AND LOVE OF GOD, by Eman. Swedenborg. Translated into Swedish 1771. MS. fol.
     3.) Catechism or the Decalogue. Translated and extracted from Swedenborg's VERA RELIGIO CHRISTIANA. MS. fol.
     4.) Excerpta ex memorabilibus manuscriptis Em. Swedenborg. Ex autographis in Bibl. Acad. Scient. Descripta. 1-3. 12 mo.
     5.) INDEX INITIALIS. [By Dr. Beyer.] With notes by C. Deleen.
     6.) ORISMOLOGIA, [Definitions] ad Opera Em. Swedenborgii theologica. 4to.

438

     7.) The Contents of the first three chapters of Genesis. MS. Fol.
     8-10.) Dr. Beyer's Memorial.-Dr. Rosen's letter to Count von Hopken.--Dr. Rosen's Declaration. Copies. 4to.
     11.) "Bishop Hartleij's" Preface to Ema. Swedenborg's work on HEAVEN AND HELL. 1758. [Should be Dr. Hartley's Preface. 1778] MS. 4to.
     12.) The private Journal of the Society Pro Fide et Charitate, June 1796-Feb., 1797. MS. 4to.
     13.) Extracts from HEAVEN AND HELL. MS. fol.
     14.) THE DOCTRINE OF CHARITY. MS. fol.
     Many of these volumes are quite new to us, and some of them would seem to be of considerable historical value.

     THE SWEDENBORG SCIENTIFIC ASSOCIATION has recently published the first six parts (of sixteen pages each) of the first English translation of Swedenborg's work on THE SENSES, and the first two parts of the translation of his treatise on THE FIBRE. It is the policy of the Association to publish these translations in separate parts, soon after their appearance in the NEW PHILOSOPHY, in order that they may be thus available for the immediate use of those interested in their study. The price of each part has been fixed at five cents.
     The Association has also published, at ten cents, a handsome little pamphlet of sixteen pages, entitled SUGGESTIONS FOR A FLYING MACHINE, by Emanuel Swedenborg. The contents comprise a translation of Swedenborg's two sketches of a suggested flying machine on the principle of the aeroplane, together with a bibliographical introduction by the editor, the Rev. Alfred Acton.

     We quote the following from the recent annual report of the American Swedenborg Printing and Publishing Society:
     "It was the hope and expectation of the Society that it would announce in this year's report the completion of the 'Arcana Coelestia,' Library Edition. It issued Volume XI. during the year, and now Volume XII., the last one, is going through the press, and will be put in circulation in the near future.

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'Conjugial Love,' Library Edition, was also issued. "The next of the Library Edition to be brought out is a revision of the 'Apocalypse Explained.' This work was in the hands of the late Rev. Louis H. Tafel, who was giving it that sincere and conscientious attention for which he was noted. He was proceeding expeditiously with the revision and there was every expectation of its early completion when he was called to the higher life. This Society desires here to express its great appreciation of his services in translating and revising its publications and its deep sense of regret at his loss.
     "After careful consideration, the Rev. John Whitehead was finally selected to continue the work of Mr. Tafel. The Society felt at the time that the choice was a good one, and from examination of the quality of Mr. Whitehead's work thus far, the Society is to be congratulated on having been able to secure his services. 'Apocalypse Explained' is in six volumes, and will be brought out with reasonable dispatch.
     "The translation of 'Heaven and Hell' into Spanish, referred to in an earlier report, after meeting the usual delays, is now going through the press. It was translated by Mr. I. H. Anderson, of Valencia, Spain, and revised by Miss S. Alice Worcester. With the increasing commerce between the United States and its Spanish-speaking possessions, as well with Mexico and South America, there seems to be a field, for the books, and the Society requests any of its friends who are interested in the work to make suggestions which will aid in its distribution.
     "Work has been suspended on the new edition of the 'Arcana Coelestia' in Latin, promised in a former report, because the Society on inquiry and by advertising in the NEW CHURCH MESSENGER has acquired sufficient copies to last probably for a number of years."
TRUTH AND JUSTICE AFFIRMED IN THE SUPREME COURT OF PENNSYLVANIA 1910

TRUTH AND JUSTICE AFFIRMED IN THE SUPREME COURT OF PENNSYLVANIA 1910

The Supreme Court in the State of Pennsylvania in a decision handed down in Philadelphia, July 1, has decreed that the decision of the Judge of the Orphans' Court in Lancaster, declaring the bequest of Frederick J. Kramph for the endowment of a university for New Church education invalid, must be reversed and that the residuary estate must be paid over to the Academy of the New Church.

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     The decision itself given in full elsewhere in this number of the LIFE. We regard it, and believe that it may be rightly regarded as a notable affirmation of truth and justice, to be recorded with gratitude in the history of the Church.
     But there remains a word to be said as to where a deeper victory lies and what it is that has been won.
     This winning of the bequest not the real victory. It is victory on the civil plane. It is the final doing of civil justice. But the real victory was won two years ago.
     In the spring of the year 1908, before the trial in Lancaster, it was rumored that it was the intention of the opponents of the Academy to attack its claim on the ground of morally. It was then put into our minds that, if this attack should be made, the work on CONJUGIAL LOVE should be put in evidence, that it might speak for itself. It was also put into our minds that a declaration of our faith in the work on CONJUGIAL LOVE should he made, especially of our faith in the teaching of that work which was attacked,--that on faith should be declared in that teaching as a part of Divine Revelation These two things were put into our minds to do, and we did them.
     This counsel was not the counsel of the wisdom of the world nor of human prudence. We might have dissembled; we might have compromised; we might have denied. But to do such a thing would have stultified all the principles that the Academy has held from the beginning, the sum of which is to stand for the truth, regardless of the world, and regardless of consequences in the world. This principle, which present in the very inauguration of the Academy, was carried out in this trial.
     Certain evil consequences did come upon us; especially the discussion in the newspapers, the adverse decision of the judge in Lancaster, and the attacks of the Convention; but, in the providence of the Lord, we held our ground and held our faith, notwithstanding certain appearances which were against us.

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     The victory, then, which has been gained, has been gained by the truth itself, or by the Lord in the truth; the Lord at the same time giving strength to stand up for the truth regardless of what might result.
     In doing this the real victory was won, beside which the victory in the Supreme Court is merely external and subordinate. Now we may see that the victory was not ours, and the glory of it is not unto us. Now we may see that the victory was of the Lord Himself and of the truth, which has overruled all for the true establishment of the Church; for the establishment of the New Church, which consists in the truth of the Writings being received and carried out and being stood for, regardless of any attacks which may be made.
     The victory which has been gained is not for the Academy alone, but as we believe, will more and more clearly appear in the future, it is a victory for the New Church itself.
MR. BARLER AND THE CONVENTION 1910

MR. BARLER AND THE CONVENTION H. C. HAY 1910

     The Rev. O. L. Barler has been censured by the Council of Ministers of the General Convention for the publication of his recent pamphlet, as appears from the following letter to him from that body, published in the Convention Messenger:
     "Rev. O. L. BARLER: Dear Brother:--The Council of Ministers of the General Convention, assembled at their annual meeting, have had under consideration the serious offense which, in their judgment, you have committed against the peace and harmony of the Church by the publication and circulation of your recent pamphlet entitled 'A Declaration. By O. L. BARLER.'
     "In that document you placed yourself in opposition not only to your ministerial brethren, but to the Convention itself, on great moral question, with regard to which the Convention put itself on record by an almost unanimous vote, in unequivocal terms, at its meeting held in 1909.
     "We do not question the sincerity of your purpose, but we feel it to be our duty to express to you, in all brotherly kindness, our utter disapproval of the course which you have pursued.

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We regard it as disloyalty to the Convention, and entirely inconsistent with your position as a minister of that body.
     "Awaiting your reply, I am, in behalf of the Council,
          "Fraternally yours,
               "(Signed.) H. C. HAY, Secretary."
     It may be noted that while Mr. BARLER is charged with having disturbed the Church through opposition to the Council and disloyalty to the Convention, he is not charged with disloyalty to the Doctrines of the New Church.
MR. SCHRECK AND THE CONVENTION 1910

MR. SCHRECK AND THE CONVENTION 1910

     The Rev. E. J. E. Schreck has been vindicated by the General Convention, as touching certain charges made against him by Col. Rudolph Williams, of Chicago.
     Just what the charges were does not clearly appear from the Report in the Messenger. The following extracts are taken from the Messenger of June 1 and 8:
     Mr. Schreck says in a communication to The Messenger:
     "Col. Williams' charges were sent by him both to the General Council and to the Council of Ministers. In the Council of Ministers there was a strong protest, on the ground of order, to reading, and, still more, to considering the charges. As it was a matter that concerned me personally, and also involved the possible restoration of peace to the church, which had been sadly disturbed by a combination of circumstances, I was unwilling a have any charges against me summarily dismissed an a mere technically, and I asked as a special privilege, to have the charges read, and I requested an investigation. Both of my requests were granted, and the Rev. Messrs. Reed, Smyth and Worcester were appointed an Investigating Committee.
     "In the course of the committee's transactions I volunteered to make a statement, because many mistaken conceptions concerning my position on the doctrinal question involved were current. The ministers, indeed, already knew my attitude toward the Brockton Declaration, as I had sent them a printed letter, bearing date march 7th, 1910; but to some of them, as I found, the language there used did not seem clear and explicit enough on one or two points.

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In the circumstances, I felt bound, in duty to the church, in the interests of peace, and in justice to myself, to make clear to everyone just where I stand as to the teaching involved. But this statement I was not willing to make until the Investigating Committee had passed judgment on the charges on their own merits.
     "In due course of time this committee reported to the Council of Ministers. The latter adopted the report without a dissentient voice."
     The Messenger's own report follows:
     "WHEREAS, Col. Rudolph Williams, in a letter addressed to the President of the Convention on February 16, 1910, called the General Council's attention to certain alleged actions and expressions of the Rev. E. J. E. Schreck, which he charged to be contrary to the doctrine stated in the Declaration adopted by the General Convention at its meeting in Brockton, Mass., in 1909, and asked that he be dropped from the list of ministers of the General Convention because of his lack of fealty to its doctrines;
     "The General Council reports that having heard the charges presented by Col. Rudolph Williams against the Rev. E. J. E. Schreck, and the oral statements of each of these gentlemen, and having conferred with the Council of Ministers, the General Council has carefully considered the issue involved, and finds that Mr. Schreck is now in accord with the doctrine as expressed in the Declaration adopted by the General Convention at Brockton in 1909, as evidenced by his written statement recorded herewith, and it therefore dismisses the case from further consideration.

     "STATEMENT OF MR. SCHRECK TO COUNCIL OF MINISTERS."

     "My Brethren in the Ministry of the General Convention:-At the last annual meeting of the Council of Ministers, in one of our executive sessions, I expressed my disapprobation of the Declaration concerning fornication and concubinage, prepared by Bishop Pendleton and confirmed by the Joint Council of the Clergy and of the Executive Committee of the General Church, generally called 'The Academy."

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     "At the St. Louis meeting of the Illinois Association, when discussing Convention's Declaration against the Academy, I had occasion publicly to reaffirm this disapprobation of the Academy's Declaration, and I have since then incorporated my St. Louis remarks in a letter addressed to and distributed among the ministers.
     "I have been asked for the reason of my disapproval.
     "'The Academy's Declaration was submitted in evidence in a court which was, presumably, unacquainted with our doctrines, and it was, in my opinion, ill-advised, misleading, and, for this reason, mischievous, especially in grouping all intrinsically good with an intrinsically evil relation, and, moreover, in speaking of both as 'recognized' by the doctrines of the New Jerusalem.
     "My study of the doctrines convinces me that all evils are permitted under laws of Divine Providence; but that evils, whether grievous or mild, are never of 'law' in the sense of being desired, commanded or Provided by the Lord. The teaching concerning the permission of evils under these laws of the Divine Providence enables men to come into a clear understanding as to what evils; are to be absolutely condemned because they are in direct opposition to heavenly order and life and what are their degrees, kinds and diversities; and what evils are not in such opposition, and therefore are not under the same kinds of absolute condemnation, but, though preventing, for the time being, the development of what is heavenly and spiritual, do not destroy it. Nevertheless the teaching of the Word emphatically applies to them also. 'Wash you, make you clean, put away the evil of your doings from before mine eyes. Cease to do evil; learn to do well.' (Isaiah 1:16.)
     "Men whose life's use it is to seek and to save those that err or are lost the, above all, the men who need such revelation, in order that they may grow in knowledge and understanding of human nature, and in the wisdom of the Lord's permissive providence. And they will always find that this revelation, contained in the writings of Emanuel Swedenborg--to use the language of the Brockton Declaration--condemns as evil all sexual relations outside of marriage, as well as all conduct, thought or intention that does not accord therewith, in letter and in spirit.

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The only law for purity for all men is that declared by our Lord Jesus Christ in Matthew v. 28, 'But I say unto you, that whosoever looketh upon a woman to lust after her hath committed adultery with her already in his heart. I heartily subscribe to this statement of the Brockton Declaration.
     "To the above written statement Mr. Schreck, deeply moved by the action of the Council, added the following words:
     "'I sincerely thank you, my brethren, for your vote of confidence, and the investigating Committee for their patience and justice. For anything that I have said or written in the past, which has been unwarranted by the doctrines as I understand them now, and which has caused disturbance in the church, I feel a profound regret. I am glad to say that I no longer hold the views which led to the former mistakes. I feel more closely drawn to my brethren in the Convention than ever before, and I trust that henceforth we shall see eye to eye and stand heart to heart in the upbuilding of our beloved church.'

     "COL. WILLIAMS' REMARKS TO THE CONVENTION.

     "Col. Rudolph Williams: Mr. President and Brethren of the New Church: We will go back one year, if you please, in the few words that I have to say as to the Brockton Declaration The principle involved in the Declaration became a law by the adoption of the Declaration. The real principle involved in that Declaration was on the limitation of interpretation of the writings of Swedenborg. That Declaration limited the interpretations of the writings of Swedenborg to the basis of our church; as Swedenborg says unequivocally from cover to cover of every book of his that the Word of the Lord God Almighty is the basis of the New Church. On that question there has been a schism in this church since 1861, when the Pennsylvania Association adopted the doctrines of the Academy. That Association became a separate church in principle, in the interpretation absolutely different from the Convention. In 1883 they confirmed that difference--by what?

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A secular organization and the adoption of a specific ecclesiastical order, confirming both the external and internal of that schism. Now the Declaration came forward and struck that schism and the principle fairly and solidly. Against its adoption there were some in the Brockton Convention Against that Declaration there have been efforts made since. Those efforts and the principle announced by the leader were carried down to the very present (I speak advisedly) time of this Convention in the preliminary meetings in Brooklyn, when he said, in reference to the paper and the proceedings and the charges, that he had nothing to say but a general denial (in which the highly respected committeemen will bear me out), and to their question individually, 'Have you anything further to say?' the answer was made, 'I ask to be excused from answering any further questions.'
     "The Chair: It will be out of order to make a speech unless there is a motion made.
     "Mr. Williams: I wish to make a very brief remark as to the history of the case as it has been brought down. Now we have a declaration by the leader of this opposition which is quite comprehensive, though it does not absolutely cover all the ground. It does not clearly answer all the questions, but it is a remarkable statement. It confirms the law that was made--that is, the adoption, the trial and the results on the question involved by that opposition, and the direct recognition and the leaders recognition of the principle involved--his saving that now he recognizes these things in different conditions and with a different understanding, brings that case down to what is the real record, that the law was made and a trial has been made upon it; it has been sustained, and, thank the Heavenly Father, a record has been made in the Convention of the New Church in the United States that will stand on the question of interpretation as to whether the Word or the Writings is the basis of our church. And in consideration of this condition I hope the case will rest where it is. I thank you."
     The Messenger makes the following editorial comments:
     "Mr. Schreck has repeatedly said that the teachings of which he was accused were the mistakes of youthful judgment and wrong conceptions of loyalty. He has renounced those teachings.

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It is fair to Mr. Schreck that the church should know that Mr. Schreck is and has been for some time fully in accord with Convention on the doctrine of purity as set forth in the Brockton Declaration.
"After the finding of the General Council and the special committee was reported to the Council of Ministers, Mr. Schreck handed in the statement embodied in the reports on another page. By reading that statement, it will be perceived that Mr. Schreck has in the strongest terms expressed himself in accord with the vital point, and that he has used the very words; of the Brockton Declaration. Further, he has expressed profound regret for entertaining the doctrines that have caused disturbance in the church, and is glad to say that he no longer holds those views. Mr. Schreck has said and done all within his power to make things right. It is now for the people of the church, if they live its things, not to be outdone in justice and charity."

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The closing hours of the Assembly of 1910 brought impressively to every one of the more than four hundred participants the realization that a beginning in spiritual thought and life has been made on earth. The seeds of spiritual truth sown in the soil of such rugged, though loyal acknowledgment of the Divinity of Revelation as has characterized the Academy from pioneer days until now, have given rise to a state like the blossoming in early spring from which peace and good will goes out to all, wherever they may be, who have some love of truth and love of use for their own sakes. There remains among the band of men and women who are united in the movement for a distinctive New Church the thankfulness that the Lord is blessing this movement by a greater illustration in the doctrines and an increasing affection and thirst for spiritual truth.
     The closing weeks of the school year culminated in the graduation of the largest class that has ever left the Academy. The names of the graduates are: Miss Helen Maynard, of the Normal School; the Misses Jean Horigan, Ersa Smith, Volita Wells, Phyllis Price, Vida Doering, Celestine Schwindt, Berith Odhner, Olive McQueen, Olivia Waelchli, Frieda Junge, Carita Pendleton, Aurora Synnestvedt, Chara Schott, and Fidelia Asplundh, of the Seminary; and Messrs. Karl R. Alden, Geoffrey S. Childs, Troland Cleare, Emery Harris, Kenneth E. Hicks, Winfred Hyatt, George D. Macbeth, and Hugo Lj. Odhner, of the College.
     The closing week of the school merged so gradually and progressively into the exercises and activities of the Assembly which itself was managed with notable smoothness and precision even as to details that the effect was one of coherence, harmony, and unity. The closing exercises of the school stretched over some four weeks, one afternoon in each being assigned to the reading of essays by the young ladies of the graduating class.

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An additional afternoon of the final week was devoted to the reading of three of the prize essays in Civics by members of the Senior Class in the College. Shortly thereafter followed the Commencement of the Kindergarten and Local School and a play by the children of the Local School, in which were personified the original thirteen States of the Union, bringing severally to a fair and dainty Betsy Ross a star and a stripe, out of which to compose the banner of liberty.
     Visitors had been arriving daily in twos and threes. At first the visitors were chiefly of the clergy, who, thereupon, entered into private sessions, lasting three days, and gave one public session in the evening in which an original and suggestive paper on the Soul, by the Rev. W. L. Gladish, was heard with pleasure. The discussion centered upon the statement in the Rational Psychology that the spiritual body after death is stripped of every degree of fern lower than the pure intellectory.
     The next event was Commencement day, which was notable for many excellent features. The address by H. L. Burnham, Esq., traced the history of educational movements that have been preparatory to the reception of the Lord, and concluded with a peroration which showed that never in the history of the world had there been an educational institution with nobler aims and fairer hopes for success than that which is based on the Revelation of the Lord's Second Coming. The Valedictorian, Mr. Karl R. Alden touched upon the self-sacrifice and loyalty of the pioneers of the Academy which had made such an institution of learning possible, and spoke of the great obligation that rests on all to prove themselves worthy sons and daughters of such an institution. The presentations of diplomas and medals was accompanied by the charming spectacle of the placing of garments upon the heads of the young ladies by their sisters of the Junior Class. The singing, then, of a Hebrew anthem, by the entire assemblage, as at a subsequent time the recitation of the Commandments in Hebrew by the Theta; Alpha, was most impressive and affecting.
     Passing by the meetings of the Theta Alpha and the Sons of the Academy with their practical achievements in the creation of scholarships to bring worthy pupils to the Academy, we come to the opening of the Assembly and the Bishop's address.

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Here we found, in a presentation of the distinctions between variety and diversity and the exposition of the doctrine, that all unity results from a harmony of varieties, and that unity in the church can be achieved if there is a charity which even loves to tolerate differences as to the understanding of the doctrine,--here we found reiterated the teaching the Academy has ever sedulously put forth, but in a form grander, sublimer, and more universal than has ever been given to it. It is an address which we hope will soon be printed and made accessible to all New churchmen the world over. The same trend of thought was manifested in the Bishop's address to the men s meeting in which he showed that while the Church should uphold its beliefs, there must be in external applications of the truth not merely external, inflexible, rigid, behavior, as that would bring the Church to an end. The matter was then illustrated by a consideration of the Laws of Order given to bring men out of disorder, emphasis being laid upon the necessity of not classing together as one and the same thing the disorders themselves and the Laws of Order prescribed for their correction. The prevention of offspring, so prevalent in the world today, was thoroughly discussed in the men s meeting from the standpoint of general doctrines from "Conjugial Love." We could wish for nothing better for the young men of all subsequent graduating classes than to have the opportunity of listening to such an address and discussion as the one on this question that concerns so vitally the establishment of "Conjugial Love" in the families of the Church.
Able papers on "Time and Space in the Spiritual World," by the Rev. Alfred Acton, and on The Teaching of Hebrew by the Rev. Enoch S. Price, brought forward concretely and vividly the reality of the spiritual world about us and how our association with it can be strengthened. The discussions on both papers were very delightful and stimulating. A discussion of the year's work of the Committee on Church Extension, or "Church Conservation," as it has been termed, was introduced by a thoughtful paper on the Ethics of Evangelization, by Mr. William Whitehead, in which many practical suggestions were offered.

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Assistance has been given to the work in Abington, Baltimore, Denver, Erie and Paris, France. There has been added to the General Church from the last place an entire new society as large and as promising as the Abington society, which was formed the preceding year.
     The German speaking members of the Assembly were treated to a paper in German on the history of the New Church in German speaking countries by Mr. Valentin Karl. A valuable contribution to the literature of the subject was a paper by the Rev. N. D. Pendleton on "The Divine Human, Organic and Visible,"" in which conceptions from Swedenborg's Philosophical Works, were effectively used to give greater illustration to this most interior doctrine. The Assembly closed with a discussion of this subject with especial reference to the mode in which the Lord makes Himself visible to those in the Spiritual World. In the evening a well executed oratorio was given by the young people under the management of Mrs. Colley.
     The worship on Sunday, June 19, had to be transferred from the Chapel to the Assembly room in the Local School building. The sermon was delivered by Rev. F. E. Waelchli and the service was conducted by the Bishop, who baptized the Rev. A. P. Kurtz, of Baltimore, and ordained the Rev. F. E. Gyllenhaal, of Denver, into the second degree of the priesthood.
     In the afternoon of the same day the Sacrament of the Holy Supper was administered to 282 communicants. Preceding the communion the rite of Confession of Faith was administered to eleven young ladies.
     On Sunday evening, hosts and visitors united together in a general banquet, held in the Assembly room. But of the good fellowship that was there evinced, of the flow of wit, the new songs that were given, and of all the earnest speeches from the doctrines that were heard, it will be for another chronicler to relate. Except for a few meetings on Monday, this event marked the actual end of the greatest reunion that has ever been held in Bryn Athyn.
     A very novel and what might be termed a "classic night" was the presentation of a play, spoken entirely in Latin, enacted by Prof. Price and his students in the De Charms Hall on May 14th.

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The play, done in four Acts, was written by Terence in the year B. C. 160. It was costumed appropriately, and the scenery suited the period. It was, indeed, an innovation which comes directly in line with a complete College education, and Mr. Price is to be congratulated for taking this initial step, as it proved not only a source of much enjoyment to the students who took part, but also of great benefit to them in gaining a knowledge of the language. It was also interesting to the large audience who witnessed it, whether understood or not. This pity marked the beginning of Dramatic work for which the stage of the new Auditorium is so well adapted. On the whole the play was well done, some of the characters deserving special mention, such as the Demea of Prof. Price, the brother, Micio, by Hugo Odhner, the Syrus of Troland Cleare. Space alone prevents the mention of all the students. We shall be glad to see more of such work, for work it surely was.
HEATH.

GLENVIEW, ILL. On May 24th, Mr. and Mrs. G. A. McQueen celebrated their Silver Wedding, and at the Friday supper, on the 27th, the event was recognized in a manner both memorable and unique. The speeches in response to the various toasts had been written by old friends of the McQueens in Colchester and London, to be read by their newer friends in Glenview. The secret of this plan had been well kept, and Mr. and Mrs. McQueen and were greatly puzzled when Toastmaster A. E. Nelson after a short address of congratulation, called for a speech from Mr. James Waters, of London. Greeted with a round of applause, Mr. Waters (represented by Dr. King) then arose, pressing his pleasure at being present--"not only in spirit, but embodied in the person of that kind friend who now addresses you, using his tongue, and with his eyes gazing upon a scene so new, and yet so familiar, because of that bond of mutual love that joins us in the arms of our Loving Mother, The Church." Mr. Waters' long and interesting speech, which was in response to a toast to "The Church Conjugial" was followed by an address on "The Eternity of Marriage," by Mr. William Gill, of Colchester (H. S. Maynard).

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Mrs. Gill (Mrs. A. E. Nelson) then "spoke," proposing a health to the McQueen babies--ages varying from six to twenty-four,--and Miss Muriel Gill Miss Margaret Gyllenhaal), representing the "kids" in Colchester, recited an original poem of greeting. The speech of Mr. A. H. Appleton (W. H. Junge) was concerning "The Dawn of the Golden Age of Married Life." Mr. F. R. Cooper (S. G. Nelson) told about "The Church in England," in a speech reminiscent of early struggles and victories, and Mr. W. E. Everett (C. S. Cole) spoke of his long friendship with the McQueen family, and quoted from A. E. 1000 about the state after death of those who possess Love Truly Conjugial. Mr. A. Motum (W. Smeal) related some more Church history, and said he had to thank his friend, McQueen, for first introducing him to NEW CHURCH LIFE. Mr. H.W. Howard (Dr. G. G. Starkey) then greeted his friends, expressing the hope of meeting them again "when the harvest shall be gathered in," and then Mr. Samuel Ball (J. B. Synnestvedt), who had known Mr. McQueen longer than any of the rest, repeated the speech he had made three years previous, when the family left England. The Rev. W. B. Caldwell, our pastor, then arose, and after remarking that he was not the reincarnation of any Englishman, explained that it was now the turn of the friends in Glenview to express their affection; in their name he then presented to Mr. and Mrs. McQueen a set of the Spiritual Diary, saying that by virtue of the truth it contains it is spiritually a gift of silver; this gift was accompanied by an actual silver gift in the form of a large spoon. Mr. McQueen's speech in acknowledgment of this presentation included a tribute to the influence of the General Church, which had made it possible for Newchurchmen in three cities and two continents to participate actively in a feast which was virtually in honor of Conjugial Love. As a sign of friendship for the English neighbors, the meeting was closed with the singing of "God Save the King."
On the evening of May 21st the friends were entertained with a musicale at the home of Mr. and Mrs. Seymour Nelson, when the musical and elocutionary numbers were much enjoyed by the good-sized audience.
The closing exercises of the School were held on the afternoon of Friday, June 3d.

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The main feature of the program was the reading of nine compositions by members of the "post-graduate" class. The pupils sang a number of sacred and secular songs in a manner creditable to their teacher. Thus closed a very active school year, during which forty-nine pupils were in attendance,--the largest number in our history.

     NEW YORK. There have been two important events in our Society this month.
     The first one was the annual meeting of the Society held at Roma's Restaurant, on Sunday, May 15th. There were twenty-nine present. The pastor made a verbal report, describing the progress of the Society, and Miss Centennia Bellinger read a very interesting account of the Sunday School. Mr. Randolph Childs read the secretary's report as Mr. Parker was unable to be present on account of illness. Warren Potts gave the treasurer's report. Mr. A. G. Campbell made a few remarks as president of the Business Committee. A collection was taken for the orphanage fund and also for the building fund. At this meeting it was decided to have church the first and third Sunday during July and August.
     The second event was the picnic held at the residence of Mrs. George Hoffman, at Valley Stream, L. I. It was intended to have supper in the woods, but a recent rain had made the woods too damp. A fire was built on the grounds and supper was served on the lawn. Everybody had a most enjoyable time.
     Mr. Walter Childs and Miss Mitchell entertained the young folks at their home, Sunday evening, May 29th, and, as usual, a good time was had.
     As most of our members will be in Bryn Athyn on June 19th, we had Holy Supper June 5th.
     Our visitors during the month were: Mrs. Harvey Farrington and her daughter, Beatrice, of Chicago. Mrs. and Miss Miller, of Yonkers; Miss Jane Potts, Miss Elsa Miller Dr. Louis Pendleton, Mr. Albert S. Pendleton, Mr. Alan Pendleton, Mr. Poole, Mr. Reade and Mr. Robert Hilldale. N. Y. C.

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     CINCINNATI, O. On account of the General Assembly at Bryn Athyn, the meetings at Cincinnati for Divine Worship under the auspices of the General Church ended with the gatherings of May 18th and 19th, to be resumed again in September.
     Our meetings have been very successful and profitable; it is good to feel that we have become an active center, under the auspices of a body which glories in the teaching that the Lord has made His Second Coming in the Writings of the New Church, revealing Himself there in His own Divine Human, as the only God of Heaven and Earth.
     We are not numerically as strong as might be, but we hope that we make up for lack of numbers, in part, by the new interest that is awakened, and it is a powerfully, sustaining thought that with the help and guidance of the Lord, we are founding a home in which our children will have the opportunity to live and grow into healthy, strong and happy men and women, for, truly, in the present state of Convention there is no hope for our children in that body, and we know that if we work and pray with this object always in view, the blessings which increasing numbers bring, will be added to us in the Lord's good time.
     Our pastor, the Rev. W. L. Gladish, delivered a strong and appropriate sermon from the text in Matthew, "The harvest truly is plenteous, but the laborers are few." Emphasis was given to the truth, that each one who looks to the Lord and is in the effort to shun evil as sins against Him, is in the exercise of his highest use, and if he remains steadfast, the Lord's New Church finds a center in him.
     That the Lord works in inscrutable ways for His Church is ever brought before our attention in new ways; the scandalous declaration of Convention was apparently necessary to show that further affiliation with that body; under its present leaders, is not conducive to spiritual health. It does seem remarkable that it has not yet been given those same leaders to see the enormity of their wickedness in promulgating the wanton falsities comprehended in the Declaration. A denial of the Lord by those whose office it is to lead to an acknowledgment of Him, is direful in its consequences, and the use of the public expression of the dominant state of Convention having been performed, may we not hope that the eyes of those who have offended will be opened so that they can acknowledge their transgressions, and possibly really fulfill the duties of their office?
     COLON SCHOTT.

456

The thirteenth annual meeting of the SWEDENBORG SCIENTIFIC ASSOCIATION was held in Philadelphia in the afternoon and evening of May 16, 1910. There was a good attendance--over forty--at both meetings. The annual address by the president, Dr. Frank Sewall, on Spirit as Object, or The Objectivity of a Spiritual World, and also a paper by Mr. G. W. Worcester, on The Correlation of Swedenborg's Cosmology and Theology, and the place of the PRINCIPIA in his writings, were both listened to with the deepest attention. The former will appear in the New Philosophy for July as a part of the Annual Report of the Association; and it was the very evident desire of the meeting that the latter may be offered by its author to one of the Journals of the Church.
The former officers of the Association were all re-elected, and the Rev. Alfred Acton's appointment by the Board of Directors as representative of the Association at the Swedenborg Congress in London was confirmed.
FROM OUR CONTEMPORARIES 1910

FROM OUR CONTEMPORARIES Various 1910

THE UNITED STATES. The Third Annual Meeting of the CALIFORNIA ASSOCIATION Of the New Jerusalem was held in the O'Farrel Street House of worship in San Francisco, beginning on Friday, April 22, at 2 P. M., and running through Saturday followed by Association services on Sunday. The Los Angeles Society has been without a pastor since the removal of the Rev. Howard C. Dunham to Denver, but services are being conducted by Mr. Wm. R. Reece.
The committee appointed to take steps toward the union of the Pacific Coast and California Associations reported progress. Rev. Joseph Worcester believed that the old Pacific Coast Association could be revived, and that all the Coast Societies should be united in one body as they were one in spirit. A resolution was unanimously adopted, inviting the Pacific Coast Association to unite with the California Association at their annual meeting in Riverside next year with a view to the union of the two bodies.

457

     The REV. ADOLPH JURGEN BARTELS died at Chicago, Ill., May 20th, 1910, at the age of 76 years. He was educated at the Urbana University and his first pastorate was Baltimore, Md. He afterwards preached at Newark and Urbana, Ohio, and Canton, Ill.
     MR. WARREN GODDARD, a member of the General Council of the General Convention and President of the Brockton, Mass., Society, passed away suddenly Friday morning, at 10:30, June 3. He had practically recovered from a serious operation performed five weeks ago, and had been out to dinner at his brother's the day before. He was planning to go to his summer home at three in the afternoon. At ten in the morning he was feeling unusually well after a good night's sleep. A little after ten his heart showed sudden and severe symptoms and he died within ten or fifteen minutes. Mr. Goddard was a son of the New Church minister of the same name, and himself, in early life, was a minister of the General Convention, serving as pastor in Brookline, Mass., and Providence, R. I., for several years. He then studied law which he has successfully practiced in Brockton and Boston.

     GREAT BRITAIN. April 23d was laid the corner stone of a new place of worship to be erected for the Society at WILLESDEN GREEN. The Society has had a somewhat lengthy career. It has had the fostering care of four successive pastors, and now looks forward with confidence to a period of growth and prosperity in its new home.

     BELGIUM. The Rev. W. E. Hurt, of the New Church at Flodden Road, Camberwell, London, visited in ANTWERP. On Sunday, April 10, the home of M. and Mme. Deltenre, to baptize their third daughter, Marie Emanuel, the first babe of the New Jerusalem born in Belgium. Mr. and Mrs. Garret Barger, from the Hague, Holland, were also baptized into the faith of the New Church. The occasion was a solemn one when the oldest and the youngest member of the small circle in the Netherlands were baptized at the same time. In the evening the sacrament of the Lord's Supper was celebrated.

458

AUSTRIA. The New Church Society in Vienna consists of thirty members, not counting the children. The Society was founded in I885 by the late Frederick Stamminger; his brother, Karl, who is still living, and several other friends of the Church, some of whom have passed on to the other world. The Rev. Fedor Goerwitz, of Zurich, took part in the institution of the Society. Rev. Adolph L. Goerwitz, his son, is now the visiting pastor, and is much esteemed. The present leader is Mr. Karl Haftman. The Heavenly Doctrines were well known and promulgated in Vienna a long time before the establishment of the Society. Mr. Stamminger, his brother, and several other receivers of the doctrines were even for a time in prison about the middle of the last century. In spite of this they would not deny their faith.
To Rent 1910

To Rent 1910

Announcements.

TO RENT, furnished house in Bryn Athyn, Pa., for the month of August. All conveniences. Apply to Mrs. B. E. Colley, Bryn Athyn, Pa.
JOURNAL OF THE SEVENTH GENERAL ASSEMBLY OF THE General Church of the New Jerusalem 1910

JOURNAL OF THE SEVENTH GENERAL ASSEMBLY OF THE General Church of the New Jerusalem Various 1910

459

NEW CHURCH LIFE
VOL. XXX      AUGUST, 1910     No. 8
     HELD AT

     BRYN ATHYN, PA.

     FROM WEDNESDAY, JUNE 15TH, TO SUNDAY, JUNE 19TH, 1910.

     FIRST DAY-WEDNESDAY MORNING

     June 15th.

                         10:30 o'clock.
     1. Bishop Pendleton conducted Divine Worship, and declared the Assembly opened.
     2. The reading of the Minutes of the Sixth General Assembly was dispensed with.
     3. The Rev. N. D. Pendleton offered the following resolution which was seconded by Mr. Alden, and unanimously adopted:
     Resolved, That the Rev. Mr. Potts, and any others who may be visiting the Assembly, who are not members of the General Church, be cordially invited to participate in our deliberations.

460

     4. The Bishop appointed Messrs. Gerald S. Glenn, of Bryn Athyn; Henry S. Maynard, of Glenview; Norman G. Bellinger, of Toronto; and Alexander P. Lindsay, of Pittsburgh, as a Committee on the Roll, to ascertain the names of all members and visitors present at the Assembly.
     5. The Roll was afterwards made up as follows:

     ROLL.

COLORADO, 1.
     Denver: Rev. Frederick E. Gyllenhaal.
DISTRICT OF COLUMBIA, 5.
     Washington: Mr. Donald Edmonds, Mrs. Arthur C. V. Schott, Miss Chara M. Schott, Rev. and Mrs. Ernest J. Stebbing.
GEORGIA, 3.
     Macon: Miss Luelle Pendleton, Miss Philola C. Pendleton.
Valdosta: Mr. Alexander S. Pendleton.
ILLINOIS, 27.
     Chicago: Mrs. Paul Carpenter, Dr. and Mrs. Harvey Farrington, Mr. Nels Johnson, Miss Eleanor Lindrooth, Dr John W. Marelius.
     Glenview: Mr. Hugh L. Burnham, Rev. and Mrs. William B. Caldwell, Mr. Louis S. Cole, Mr. Alvin G. Gyllenhaal, Miss Elise Junge, Miss Frieda Junge, Mr. and Mrs. William H. Junge, Mr. Arthur T. Maynard, Miss Helen Maynard, Mr. Henry S. Maynard, Jr., Mr. J. Edward Maynard, Miss Olive T. McQueen, Miss Adah Nelson, Mr. and Mrs. Alvin E. Nelson, Mr. and Mrs. Seymour G. Nelson, Mr. Swain Nelson, Dr George G. Starkey.
INDIANA, 1.
     Williamsburg: Mrs. Alfred H. Beam.
LOUISIANA, 1.
     New Orleans: Mr. John A. Frazer.
MARYLAND, 2.
     Baltimore: Mr. and Mrs. Emil R. Gunther.
MASSACHUSETTS, 2.
     Abington: Rev. and Mrs. Thomas S. Harris.
NEW JERSEY, 2.
     Haddonfield: Mrs. Ernest A. Farrington.
Jersey City: Miss Rebecca Sullivan.
NEW YORK, 13.
     Brooklyn: Miss Beatrice Campbell, Mr. John Campbell.
     Leroy: Miss Annie C. Hill.
     New York: Rev. Richard H. Keep, Mr. Herman Lechner, Mr. S. Warren Potts, Mr. Anton Sellner, Miss India N. Waelchli.
     Yonkers: Mr. Randolph W. Childs, Mr. Sydney B. Childs, Mr. Walter C. Childs, Miss Eliza Mitchell.
     Yalley Stream: Miss Anna Hofman.

461

OHIO, 5.
     Cincinnati: Mr. Colon Schott.
     Middleport: Miss Lucy G. Boggess, Rev. Willis L. Gladish.
     Pomeroy: Dr. S. Bradbury Hanlin, Miss Emma McQuigg.
PENNSYLVANIA, 224.
     Allentown: Mr. and Mrs. Jacob Ebert, Mrs. Mary Waelchli, Miss Laura Waelchli.
     Bellevue: Mrs. L. S. McKallip.
     Bryn Athyn: Rev. and Mrs. Alfred Acton, Mr. Peter Ahlberg, Rev. and Mrs. William H. Alden, Miss H. Elizabeth Ashby, Miss Harriet S. Ashley, Mr. Edwin Asplundh, Mrs. Emma Asplundh, Miss Fidelia Asplundh, Miss Celia Bellinger, Mrs. Lizzie Bellinger, Miss Stella Bellinger, Dr. and Mrs. Felix A. Boericke, Miss Winifred Boericke, Mr. Edward C. Bostock, Miss Margaret Bostock, Mrs. Mary E. Bostock, Miss Olive Bostock, Miss Phoebe Bostock, Rev. Reginald W. Brown, Miss Frances M. Buell, Miss M. Roberta Carswell, Mrs. Emma Carter, Mrs. Bessie E. Colley, Mrs. George M. Cooper, Mr. and Mrs. James M. Cooper, Mrs. Viola K. Cowley, Mr. and Mrs. Walter A. Cranch, Miss Rosalba de Anchoriz, Mrs. Arretta Doering, Rev. and Mrs. Charles E. Doering, Mr. and Mrs. Henry Doering, Miss Vida Doering, Mr. William A. Farrington, Miss Sophie Falk, Miss Theodora Ferdinand, Miss Christina Frydenborg, Mr. and Mrs. Gustav V. Glebe, Mrs. Cara S. Glenn, Miss Carina Glenn, Mr. Gerald S. Glenn, Miss Madeline Glenn, Miss Mary A. Glenn, Miss Mildred Glenn, Miss Alice E. Grant, Mr. Leonard E. Gyllenhaal, Miss Hilda Hager, Mr. and Mrs. Fred. T. Hansen, Mr. and Mrs. George Heath, Mr. Curtis K. Hicks, Miss Gwladys Hicks, Mr. Ralph W. Hicks, Miss Ruth Hicks, Mrs. Samuel H. Hicks, Miss Carrie Hobart Mrs. Cyrinthia Hobart, Miss Maria Hogan, Rev. and Mrs. Eldred E. Iungerich, Miss Helene Iungerich, Mrs. Regina Iungerich, Miss Solange Iungerich, Mr. Valentin Karl, Miss Anna M. Klein, Mr. and Mrs. H. L. Kofod, Miss Frances McQuigg, Mr. Alexander J. Moir, Mrs. Mary Moir, Miss Hannah Nelson, Miss Berith Odhner, Rev. and Mrs. Carl Th. Odhner, Mr. Charles R. Pendleton, Jr., Miss Constance Pendleton, Miss Eleora Pendleton, Miss Emma Pendleton, Miss Freda Pendleton, Mr. Louis B. Pendleton, Miss Venita Pendleton, Miss Wertha Pendleton, Rev. and Mrs. William F. Pendleton, Miss Zella Pendleton, Mr. John Pitcairn, Mr. Raymond Pitcairn, Miss Vera Pitcairn, Miss Alice K. Potts Miss Annie F. Potts, Miss Edith W. Potts, Miss Ellen Potts, Miss Jane Potts Miss Lucy Potts, Rev. and Mrs. Enoch S. Price Miss Ethne Price, Mr. and Mrs. William H. Richardson, Mr. Ernest F. Robinson, Miss Florence A. Roehner, Mrs. A. K. Roy, Mrs. L. A. Sanner, Miss Celestine Schwindt, Miss Ethel Schwindt, Mr. and Mrs. Orlando Schwindt, Miss Eudora Sellner,

462

Mr. and Mrs. Charles S. Smith, Miss Charlotte Smith, Miss Ersa Smith, Mr. and Mrs. Gilbert H. Smith, Mr. Reginald C. Smith, Mr. Roland S. Smith, Mr. Royden H. Smith, Mr. and Mrs. Sobieski C. Smith, Jr., Miss Mary Snyder, Miss Cornelia Stroh, Mr. and Mrs. Emil F. Stroh, Mrs. Henry E. Stroh, Miss Ora E. Stroh, Rev. and Mrs. Homer Synnestvedt, Mr. and Mrs. John F. Van Horn, Mr. and Mrs. Walter F. Van Horn, Mr. William O. Van Horn, Miss Laura Vickroy, Mr. and Mrs. Camille Vinet, Mrs. Annie M. Walker, Mr. Arthur Wells, Mr. and Mrs. John A. Wells, Miss Marjory Wells, Mr. Leroy S. Wells, Mr. William Whitehead, Miss Lizzie Xandry, Mr. Bennett Yarnall
     Leechburg: Miss Goldie Heilman, Dr. Marlin Heilman, Mr. Otho Heilman, Dr. Rena Heilman, Dr. and Mrs. U. O. Heilman.
     Philadelphia:     Mr. Edward P. Anschutz, Mr. and Mrs. Edward E. Boericke, Mr. Fred. J. Cooper, Mr. William H. Cooper, Mr. and Mrs. Raymond G. Cranch, Mr. Everett Currier, Miss Caroline Doering, Miss Wilhelmina Doering, Mr. Nelson Glebe, Mr. and Mrs. Leander D. Good, Mr. and Mrs. George B. Heaton, Mrs. R. T. Henderson, Mrs. John Hilldale, Mr. Wilfred H. Howard, Miss Marie L. Hunt, Mr. and Mrs. Knud Knudsen, Miss Anna Moir, Mrs. Edgar Parker, Miss Emma A. Roehner, Miss Sophie Roehner, Mr. and Mrs. William F. Roehner, Mr. and Mrs. Samuel Roschman, Mr. and Mrs. Samuel Simons, Miss Marie L. Smith, Mr. Sobieski C. Smith, Sr., Mr. and Mrs. John Soderburg, Mr. Arnold Steiger, Miss Minnie Thomas, Mr. and Mrs. Herbert B. Walker, Miss Laura E. Ziegler.
     Pittsburgh: Mrs. J. G Blair, Mr. and Mrs. Chas. H. Ebert, Mr. and Mrs. D. E. Horigan, Miss M. Jean Horigan, Mrs. Anna M. Lechner, Miss Elsa C. Lechner, Mr. Alexander P. Lindsay, Mr. Samuel S. Lindsay, Mr. and Mrs. Gee. A. Macbeth, Rev. N. Dandridge Pendleton, Miss Ora C. Pendleton, Mr. and Mrs. Jacob Schoenberger, Mr. Paul Synnestvedt.
     Renovo: Mrs. R. H. Adams, Mr. Joseph R. Kendig.
     Three Tuns: Mr. and Mrs. A. John Cleare.
WEST VIRGINIA, 1.
     Wheeling: Miss Clio Pollock.
CANADA, 30.
     Berlin: Mr. J. Edward Hill, Mr. Fred. J. Roschman, Mr. and Mrs. Rudolph Roschman, Rev. and Mrs. Fred E. Waelchli.
     Randolph: Miss Elsa Evens, Mr. John Evens.
     Toronto: Dr. and Mrs. Henry Becker, Mr. Charles H. Bellinger, Mr. Norman Bellinger, Miss Olive Bellinger Mr. and Mrs. Peter Bellinger, Miss Vera G. Bellinger, Rev. John E. Bowers, Mr. and Mrs. Charles R. Brown, Mr. and Mrs. Robert B. Caldwell, Miss Flora Edina Carswell, Mr. and Mrs. Robert Carswell, Rev. and Mrs. Emil R. Cronlund, Dr. E. K. Richardson, Miss Emma Roschman.
     Waterloo: Miss Edith Roschman.

463

     Wellesley: Mr. George Bellinger.
ENGLAND, 1.
     London: Rev. Andrew Czerny.
     Total, 318.

     Visitors.

DISTRICT OF COLUMBIA, 1.
     Washington: Mr. Samuel B. Wright.
GEORGIA, 3.
     Macon: Miss Carita Pendleton, Mr. Edmond Pendleton.
     Valdosta: Mr. Albert S. Pendleton.
ILLINOIS, 8.
     Chicago: Miss Vera Leonard, Miss Janet Lindrooth, Miss Amy Marelius, Miss Helen M. Wiedinger.
     Glenview: Miss Gladys Blackman, Miss Constance Burnham, Mr. Winfred Junge, Mr. Harold McQueen.
MARYLAND, 2.
     Baltimore: Miss Julia Diener, Rev. Alfred Kurtz.
MASSACHUSETTS, 2.
     Abington: Miss Bessie Harris, Mr. Emery Harris.
NEW YORK, 2.
     New York: Mr. Anton Sellner, Jr.
     Yonkers: Mr. Geoffrey S. Childs.
OHIO, 2.
     Hibbardsville: Miss Ruth H. Armstrong.
     Middleport: Mr. Edward H. Davis.
OREGON, 1.
     Summerville: Miss Annie R. Niederer.
PENNSYLVANIA, 69.
     Allentown: Mr. Arthur Ebert, Miss Ora M. Ebert.
     Bryn Athyn: Mr. Kesniel E. Acton, Miss Eunice T. Alden, Mr. Karl R. Alden, Mr. William H. Alden, Jr., Mr. Oswald E. Asplundh, Mr. Francis G. Bostock Miss Helen Colley, Mr. John E. Colley, Miss Amy Doering, Mr. Harold Doering, Mr. Egbert Glebe, Miss Creda Glenn, Miss Rhona Glenn, Mr. Darrell P. Hicks, Mr. Kenneth E. Hicks, Miss Carrie Kofod, Miss Margaret Kofod, Mr. Hugo Lj. Odhner, Mr. Loyal D. Odhner, Mr. W. Alan Pendleton, Mr. Theodore Pitcairn, Rev. and Mrs. John F. Potts, Miss Phyllis Price, Mr. Richard W. Price, Miss Verna Price, Mrs. Ernest F. Robinson, Mr. Francis T. Roy, Miss Erna Sellner, Mr. Aldwin Smith, Mr. Earl S. Smith, Mr. Hobart G. Smith, Mr. Fred. Synnestvedt, O. Doran Synnestvedt. Mrs. William O. Van Horn, Miss Volita Wells.
     Erie: Miss Edith R. Cranch, Mr. Eliot G. Cranch, Mr. Eugene Cranch.
     Jameson: Miss Chrissie Schill, Miss Eva Schill Mr. George Schill.
     Jenkintown: Rev. Mr. Fisher.

464

     Leechburg: Miss Bessie Heilman, Mr. Glenn Heilman.
     Philadelphia: Mr. and mrs. T. J. Bewley, Mr. and Mrs. Harold P. Childs, Mr. Harry Hilldale, Mr. Charles Knudsen, Miss Miriam M. Roehner, Mr. Arthol Soderberg, Miss Evelyn Soderberg.
     Pittsburgh: Mr. Edmund Blair, Mrs. E. B. Crow, Mr. D. Marshall Fuller, Miss Emma E. Hoffman, Mr. Walter Horigan, Miss Margaretha Lechner, Mr. Donald E. Lindsay, Mr. Harold K. Lindsay, Mr. George D. Macbeth, Mr. Arthur Synnestvedt, Miss Else A. Synnestvedt, Mr. Hubert Synnestvedt.
     Three Tuns: Mr. Troland Cleare.
VIRGINIA, 1:
     Norfolk: Mr. Eric Ebert.
CANADA, 14:
     Armprior: Miss Bella Campbell.
     Berlin: Miss Vera Kuhl, Miss Fannie Rieck, Miss Beata Roschman, Miss Evangeline N. Roschman, Mr. Archibald Scott, Mr. Fred. Stroh, Miss Olivia H. Waelchli.
     Toronto: Miss Beatrice Becker, Mr. Winfred Hyatt.
     Wellesley: Miss Ina Bellinger.
     Windsor: Mr. Alfred Bellinger.
     Waterloo: Mr. Carl Ferdinand, Mr. Nathaniel Stroh.
ENGLAND, 1:
     London: Mr. Donald F. Rose
FRANCE, 2:
     Paris: Mr. Elisee Hussenet, Miss D. Myrrha Hussenet.
     Total                    108
Gorand Total-Members          318
Visitors                    108
                         426
     6. The Secretary read his Annual Report (see p. 552).
     7. The Report of the Council of the Clergy, including the individual Reports of the Ministers of the General Church, was read by the Rev. F. E. Waelchli (see p. 553).
     8. At 11 o'clock Bishop Pendleton delivered his address on

     UNITY IN THE NEW CHURCH.

     Unity is something that every sincere lover of the church will never cease to desire that which is the cause of unity. This cause is charity, and all unity that does not have charity as its spring is unity in appearance, but not in reality.

465

     By the New Church we mean the church as existing wherever there is a heart acknowledgment, and an open confession in faith and practice, of the two universal essentials of salvation, namely, the acknowledgment of one God our Lord and Savior Jesus Christ, and repentance of life according to the precepts of the Decalogue. (A. R. 491, 500, 529, 876.) The New Church is where these two universals are, and with all those who are in them there is essential unity of spirit; and that there is to be in time actual organic unity of some kind is clearly indicated in the Heavenly Doctrine.
     There was such unity in the Ancient Church, because, as we read, the men of that church were in charity; even though there was variety in doctrine or in the understanding of the word. "Love to the Lord and charity towards the neighbor are that on which hangs all the law, and concerning which all the prophets speak, and thus they are the essentials of all doctrine and worship. . . . Such was the Ancient Church. . . . Doctrinals and rituals differed with them, but still the church was one, because charity was essential in all; and then the Lord's kingdom was in the earths as in the heavens, for such is heaven. . . . Then everyone would say of another, in whatever doctrine, and in whatever external worship he might be, this is my brother, I see that he worships the Lord, and that he is a good man." A. C. 2385.
     It is also said in the same number, that if love to the Lord and charity towards the neighbor should prevail, as in the Ancient Church, "heresies would be dissipated, and out of many there would be formed one church," because the mind of the church would be in illustration from the Lord, even though men might still differ in application to the uses of life. "For it is thus with the churches of the Lord;-in ancient times there were several together and a difference between them as at this day in regard to doctrinals, but still they made one in this, that they acknowledged love to the Lord, and charity to the neighbor, as the principal and the very essential itself, and thus that doctrinals were not to teach them so to think, but so to live; and when to all and each, love of the Lord and charity towards the neighbor, that is the good of life, is the essential, then churches how many soever they are, make one, and each is one in the kingdom of the Lord." A. C. 2982.

466

"The Ancient Church . . . was spread through much of the Asiatic world, and through several kingdoms there; and although they differed as to doctrinals of faith, still there was one church, because all in every part of it made charity the essential of the church." A. C. 4680. "The doctrine of charity was the doctrine in the Ancient Churches, and that doctrine conjoined all churches, and of several made one church, for they acknowledged as men of the church, all those who lived in the good of charity, and they called them brethren, howsoever they might differ as to truths, which at this day are called the truths of faith. In these truths one instructed another, which instruction was amongst their works of charity; neither were they indignant if one did not accede to the opinion of another, knowing that every one receives truth in the degree that he is in good." A. C. 6628. They differed in the understanding of doctrine, and also in the rituals of worship; and they instructed one another in the truths of the Word according to their understanding of it, but they were not angry when their instruction was not seen or received.
There might have been such unity in the Christian Church, if charity had prevailed in it. This was the case to some extent in the beginning, but essential unity disappeared, when charity departed from that church. We read that "When a church is raised up by the Lord it is in the beginning pure, and then one loves another as a brother; as is known from the primitive Christian Church after the Lord's coming. All the sons of the church at that time lived with each other as brethren, and also called each other brethren, and mutually loved one another; but in process of time charity diminished, and vanished away; and as charity vanished evils succeeded, and with evils falses also insinuated themselves, whence arose schisms and heresies. These would never have existed, if charity had continued to live and rule; for then they would not have called schism schism, nor heresy heresy, but they would have called them doctrinals according to one's opinion, which they would have left to every one's conscience, providing they did not deny principles, that is, the Lord, eternal life, and the Word, and maintained nothing contrary to divine order, that is, contrary to the commandments of the Decalogue." A. C. 1834. Schisms and heresies arose as charity departed from the church.

467

They would not have come into existence if charity had continued to live and rule. The fallacies which lead to them would doubtless have existed with some; for fallacies do exist in early states, or with the young and with the simple. But if charity had prevailed, fallacies would not have become the falsities of evil in the church; for there would have been no love of dominion or love of the world to seize upon them as the instrument of disturbance and oppression. Men would have presented their views and opinions, their understanding of the Word, in the form of instruction; but there would have been no wish or desire to disturb another in his faith, especially if fundamentals were not denied, and charity was seen to exist in a life according to the teachings of Revelation.
In Arcana Coelestia n. 1799 the same thing is more fully shown, wherein we are taught that doctrine alone does not make the church, but a life according to doctrine, since the purpose in all doctrine is to teach men how to live. "The churches in the Christian world are distinguished by their doctrinals, and they hence call themselves Roman Catholics, Lutherans, Calvinists, or the Reformed and Evangelical Protestants; with many others. This distinction of names arises solely from doctrinals, and would never have had place if they had made love to the Lord, and charity towards the neighbor, the principal of faith. Doctrinals would then be only varieties of opinion concerning the mysteries of faith, which true Christians would leave to every one according to his conscience, and would say in heart, that he is a true Christian who lives as a Christian, or as the Lord teaches. Thus one church would be formed out of all these diverse ones, and all disagreements arising from mere doctrinals would vanish, yea, all the hatreds of one against another would be dissipated in a moment, and the kingdom of the Lord would be established on the earth."
False doctrines or fallacies of appearance are, therefore, relatively harmless, when held by those who are in innocence and charity, as with children, or with a man who is well-disposed and kindly in heart, who is not jealous, suspicious, revengeful, malignant, and who is not filled with the spirit of domination or blinded by self-conceit. It is the existence and activity of these evils, and thus the absence of charity, not false doctrine as such, not false doctrine innocently and sincerely believed, that are the cause of dissension, schism, and heresy.

468

We read that, "At this day men predicate the church from the mere doctrinals of faith, and from these they distinguish the churches of the Lord, not caring of what life men are, even though they cherish intestine hatred, tear each other to pieces like wild beasts, rob and plunder each other of reputation, of honor, and wealth, and deny in heart whatever is sacred; when, nevertheless, the church can never exist with such, but with those who love the Lord, and their neighbor as themselves, who have conscience, and who hold in aversion the hatreds above mentioned. The latter, however, are amongst the former like strangers, being scoffed and persecuted by them to the utmost of their power and being regarded as simple, vile, and contemptible." A. C. 1844 "Charity has so disappeared, at this day, that it is scarcely known by any one what it is, consequently also faith has disappeared, for one without the other is not given. If charity were in the first place, and faith in the second, the church would have another face, for then none would be called Christians but they who lived a life according to the truth of faith, that is, the life of charity; and also it would then be known what charity is. Then, too, there would not be made several churches, by distinguishing between them according to opinions concerning the truths of faith; but the church would be called one, containing all who are in the good. . . The church thus would be in illustration concerning such things as are of the Lord's kingdom, for charity illustrates, and in no case faith without charity." A. C. 6269. "A difference in doctrinals of faith does not effect but that there may be one church, provided only there be unanimity as to willing well, and doing well; as, for example, if any one acknowledge for a doctrinal that charity is from faith, and he lives in charity towards the neighbor, then indeed he is not in truth as to doctrine, but still he is in the truth as to life, consequently there is in him the church or kingdom of the Lord." A. C. 3451See also 1285, 5962, 9002.
Now although there is variety in the understanding of the Word, as indicated in the numbers we have quoted, still there is unity in variety, and not diversity, if there is charity, if charity and love to the Lord reign in the church.

469

That this is true even in a spiritual church, true in heaven itself, is clearly shown in the Writings in many passages. "All who are in good are in the Lord's kingdom, and yet no two societies therein are in like good, nor even one in a society is in like good as another. For one and the same good with two persons can never be given, still less in several, for then they would be one and the same, and not two, still less several. Every one (thing) consists of varieties, and this by celestial harmony and concord." A. C. 4263. "The Lord's spiritual kingdom itself in the heavens is also such, viz., various as to those things which are of faith, insomuch that there is not one society, nor even one in a society, who in those things which are of the truth of faith is entirely agreed with others as to his ideas, n. 3241; nevertheless, the Lord's spiritual kingdom in the heavens is one; the reason is, because all account charity as principal, for charity makes the spiritual church, and not faith." A. C. 3267. "The angelic heaven is in infinite variety; there is not given an individual there absolutely like another; . . .and still, although there are myriads of myriads, they are arranged by the Lord into one form, in which is plenary unanimity and concord; which could not be given, unless they all so various were universally and particularly led by One; these things are what we here mean by varieties. But by diversities we mean the opposites of those varieties, which are given in hell." C. L. 324.
Thus where charity is, there is variety; but where charity is not, there is diversity, the opposite of variety, the variety of hell. Among the churches of the Christian world, there is not variety but diversity, because of the absence of charity, because charity, though present with some, does not dominate and prevail. The New Church in its beginning partakes of this state of the Christian world; but the time is to come when charity will prevail, and then there will no longer be diversity, but variety like that in heaven. For we read that the seven candlesticks and the seven churches "signify the New Church on earth, which is the New Jerusalem coming down from the Lord out of the New Heaven. By the seven candlesticks are not meant seven churches, but the church in the whole complex, which is in itself one, but various according to reception. Those varieties may be compared to the various jewels in a king's crown; and they may also be compared to the various members and organs in a perfect body, which still make one.

470

The perfection of every form exists from various things suitably arranged in their order. It is hence that the universal New Church with its varieties is described by the seven church in what now follows." A. R. 66, 73.
     These numbers indicate clearly that there will be in the New Church variety in the understanding of doctrine, in the standards of a religious life, in the forms of worship, and in the uses of the church; and that these varieties are not only not to be regretted, but they even contribute to real harmony and perfection of the form, when there is mutual charity. For "All oneness is formed from the harmony of many things united, and according to the harmony' such is the oneness; and it is impossible for any absolute oneness to subsist, but only a oneness resulting from the harmony of variety: thus every society in the heavens forms a one; and all the societies taken collectively, or the universal heaven, form a one; and this from the Lord alone by means of love." A. C. 457. "Heaven also is wherever the Lord is acknowledged, believed, and loved. The variety of the worship of Him, from the variety of good in one society and another, does not bring harm, but it brings advantage; for from this is the perfection of heaven. . . . All oneness exists from varieties; for a one which is not from varieties is not anything; it has no form, and therefore not any quality. But when a one exists from various things, and the varieties are in a perfect form, in which each one joins itself to another in friendly agreement in a series, then it has a perfect quality. Heaven, also is a one from varieties arranged into a perfect form; for the heavenly form is the most perfect of all forms." H. H. 56; A. C. 3241; L. J. 12.
     The form of the church on earth is to correspond with the form of heaven, for the church is the heaven of the Lord with men. (A. C. 10131.) Since therefore the form of heaven is a form of unity in variety, with the harmony resulting therefrom; it follows that this is to be the form of the New Church, as we have already seen in the teaching that "the New Church in itself is one, but various, according to reception."
     There is to be variety in the reception of doctrine, variety in the understanding of it, variety in the application of doctrine to life. But this variety will be a variety in which there is harmony, when the reigning principle is charity.

471

Since charity therefore is the very life blood of the church, without which there is no church as yet with men, it becomes a matter of supreme importance to know what charity is; for a permanent misunderstanding of charity will be fatal to the unity of the church--fatal even to its existence.
     In the new light that is given to the New Church, there is a new understanding of the meaning of terms, and in this light we find that the popular conception of charity does not convey to the mind what charity is in a spiritual idea of it. It is indeed "unknown at this day what charity is." (H. D. 106, A. C. 4774.) For "the doctrine of charity which was so much esteemed amongst the ancients is at this day amongst those things that are lost; for who at this day knows what charity is in the genuine sense, and what the neighbor is in the genuine sense? when yet the whole Sacred Scripture is nothing else than the doctrine of love and charity." (A. C. 6632) But we read that the true doctrine of charity is now to be restored. A. C. 2417, 6633. For the revelation to the New Church is not only a revelation things once known to mankind, but which have been lost.
     Certain works of charity, having in view the bettering of the natural condition of men, are supposed to be charity. Natural good, amiability, loveableness of disposition, friendship, civility, the right observance of the laws of social intercourse, all thought to be charity; and they are, indeed, manifestations of charity, but still they may exist where charity is not, and with man who have no love to the Lord, no religion, no spiritual moral life. For we read that "friendship is not charity, still less is civility charity; but they are degrees beneath charity; being, however, more and more sincere, in proportion as they are more and more grounded in charity." (A. C. 1158)
     Charity is a degree above those things which are ordinarily known as charity. It is a spiritual thing. It is spiritual love. It is love to the Lord and love to the neighbor together, on which two united as one hang all the law and the prophets It is a product of the regenerate life, a product of repentance and resistance to evil as sin against God: and the works of such a charity are all the spiritual virtues, resulting from a life according to the commandments of the Decalogue, when they are kept because they are laws of religion; and, finally, it is a life of daily use performed from a spiritual origin, which origin is spiritual love such as reigns in heaven.

472

Such a charity is now exceeding rare.
     So important is charity to the life of the church that it is much treated of in the Writings, and is defined in many different ways; but one of the most comprehensive is that which defines it to be the love of the spiritual truth of the Word or the love of what the Lord teaches in His Word. (H. H. 15, 16.) For "during the process of man's regeneration, that is, of his being made a church, the first thing will be for him to know and understand what the truth of faith is; the second thing will be to will and do it; the third thing is to be affected with it; and when a man is affected with; truth, that is, when he perceives delight and blessedness in doing according to the truth, he is then in charity or mutual love." (A. C. 3876, 3877.) It is thus made most clear that charity without love to the Lord, without the love of the spiritual truth of the Word, has no existence except in name.
     On account of the universally prevailing ignorance of what charity is, those who come to the New Church out of the Christian world come to it in this state of ignorance, bringing with them the common standards of thought and practice in which they were educated. These standards become the standards of the New Church for a time, in which we see reason for the teaching that the New Church in its beginning will be external. (A. E. 403.) Afterwards it will become internal or spiritual, because it will come gradually into a spiritual idea of God, and at the same time into a spiritual idea of charity or love to the neighbor--first by learning what the Lord is in a spiritual idea of Him, and then by doing the things which He teaches in His opened Word. That the existence of charity, or a spiritual love of the neighbor, will be a gradual and successive thing in the New Church is plainly indicated in the numbers we have just quoted. (3876, 3877)
     Every truth of the Word looks to the Lord and to the neighbor, leads to conjunction with the Lord and consociation with the neighbor, leads to the uses that are to be done for the Lord and for the neighbor; and what a man loves he does, or is continually striving to do in his spirit.

473

If he loves the truth of the Word, he is ever striving to live according to that truth, that is, he is ever striving to live a life of charity. This is the reason, therefore, why charity is so essential to the life of the church, this is the reason why the church is not where charity is not, because the church is not where there is no love to the Lord, no love of the Lord's teachings as given in His Word. All charity other than this is a purely natural thing, having in it no saving efficacy, no spiritual quality, no vital power. Charity, therefore, is essentially love to the Lord, it is essentially the love of truth; it is the spiritual affection of truth, signified by the woman in the Apocalypse, who gave birth to the man child which was to rule all nations with a rod of iron.
Such charity, which is the spiritual love of truth, does not take away faith, it does not take away doctrine, it does not take away the understanding of the Word, nor illustration, nor spiritual intelligence, but makes them, creates them, expands and enlarges them, strengthens and confirms them. It is a spiritual fire that kindles a light in the mind, a light that ever shines brighter according to the degree or presence of the love which is charity, and causes an ever clearer seeing of the spiritual things of the Word; and there is no spiritual illustration, no interior understanding of the Word, no church, without it. For since charity is the love of truth, it is the love of understanding it, and at the same time the love of living according to it; and the love of living according to the truth is the actual love of the neighbor, and is at the same time the actual love of God.
Charity, therefore, as an essential of the church, is not merely a principle of confession or faith, but a principle of life. Charity in the life of the church is what brought unity and harmony in the varieties of the Ancient Church; it is the same that would have brought unity and harmony into the Christian churches, had it continued to exist and grow in them; and it is charity in actual practice and life, and nothing else, that is to bring spiritual unity among the varieties of the New Church, whenever the day comes when charity shall be not only in the faith of the church, but in its life. We read, therefore, in the Divine Providence, n. 259, that "there are three essentials of the church, the acknowledgment of the Divinity of the Lord, the acknowledgment of the holiness of the Word, and the life which is called charity.

474

According to the life, which is charity, every one has faith; from the Word he has a knowledge of what life ought to be, and from the Lord is reformation and salvation. If these three had been held as the essentials of the church, intellectual dissensions would not have divided it, but only have varied it; as the light varies colors in beautiful objects, and as a variety of jewels makes the beauty of a king's crown."
     Charity is mentioned in this number as the third essential of the church. The first is the acknowledgment of the Divinity of the Lord, the second is the acknowledgment of the holiness of the Word, the third is the life of charity. For charity is from the Lord by the truth of the Word, and it is the means by which the Lord, through the Word, unites men and churches as by a common bond. It is thus not the profession of charity but the life of charity that makes this common bond.
     Charity does not come by formulating laws, by passing resolutions, by making declarations of faith, but by a gradual and successive growth in obedience to the truths of the Word. It does not come by saying there ought to be charity, especially if this be said in a spirit of accusation. Charity is inspired by a spirit of instruction, but not by a spirit of accusation. Instruction in the truth of the Word from charity begets charity. This is what is meant by the command of the Lord to His disciples to cast the net on the right side of the ship. They were to teach from the love of saving souls, and not from a spirit of searching out evils for the sake of accusation. For "it is not angelic to enquire into the evils with man, unless the goods be enquired into at the same time." (A. C. 10381.) To teach from the love of saving souls is, therefore, to teach from charity. This is casting the net on the right side of the ship.
     If a man be in charity himself, he will not be in a spirit of accusation of others for the lack of it. If he accuses, it will be for defense and not for attack. He may speak from indignation and zeal in defence of the truth, when it is assailed, but there will be in his defence no personality or impatience; no bitterness of feeling. If he be in charity he will be in the love of truth, and he will be in the love of defending the truth; for every man defends that which he holds dear, and he is ready even to sacrifice his life for it. There is nothing so dear to the spiritual man as the truth of the Word.

475

What the Lord teaches in His Word is loved more than all the world beside. It is when charity is thus not merely a principle of faith and profession, but a principle of life and practice, that it may be said that the church is established.
     As in all churches, there will be: variety of opinion in the New Church, variety in understanding and in application to life of the truth of the Word, but still there will be unity and harmony if there be charity, that is, if charity be present as a spiritual principle of life, and not merely as a natural thing such as is given the name of charity in the world. Now if there are differences of opinion in respect to the truth of the church, and at the same time charity, there will be present a spirit of toleration. For charity which in heaven is mutual love begins on earth in mutual toleration. There must be a mutual toleration of differences of opinion, a mutual allowance of freedom of speech, of freedom in discussing questions which are of interest to the church. For the sake of this but little limitation should be placed upon public debate, for this not only contributes to freedom of thought and to freedom of choice, thus also to rationality, but it is most efficient means of instruction, especially when the debate is governed by a spirit of affirmation of the Writings. But even the negative spirit should be allowed liberty of expression, provided it be done in a suitable and becoming manner.
     A suppression of the freedom of speech and free discussion is worse than any abuses that may arise from the allowance of such freedom. This has been seen in the civil state, and hence the almost unlimited freedom of speech is allowed. This quality of English civil life is specially commended in the Writings. (C. J. 40.) It is, indeed, much abused, but it is clearly seen that its suppression would lead to worse results than the permission of it.
     Such a suppression in the church would bring even more fatal results than in the state; for it would mean the loss of the liberty of the church, the loss of its rationality and thus the death of the church. We should allow freedom for the vigorous expression of one's opinion, and should not be hurt or offended by it, nor permit it to arouse a spirit of impatience in return. A great statesman once said, "A difference of opinion is no just cause for anger." (Lincoln.)

476

And we may add that the use of language, in its form harsh, severe and uncharitable, is no just cause for resentment, retaliation, or revenge. The neighbor may be uncharitable in the free expression of his opinion, and it may present a just cause for grief or regret, but it affords no justification for returning evil for evil, or the use of repressive measures. The default of charity in others is a poor excuse for a like default in ourselves. Genuine charity carries with it strength to bear and forbear; it will listen with a spirit of patience to a free expression of opinion; knowing that in the freedom of public discussion there is furnished an outlet of expression for the various states of the life of the church, and will be one of the chief highways to ultimate harmony.
Charity, in a large definition of it, is the love of the freedom of the neighbor, carrying with it a hope for his amendment where amendment is needed. A true man of the church will not only love his own freedom, but that of his neighbor; and we may go so far as to say that there is no genuine love of the neighbor without a love of his freedom. Nor are we to grant freedom to another, merely as a concession, merely because he demands it and will have it, but from a love of freedom itself; not from weakness, but from strength; not as a truce for the sake of peace, but because it is right; not from a negative, or because we cannot help ourselves, but from a principle affirmative to that which is the only means to salvation,--human freedom--the only means by which men are led out of hell into heaven.
As we wish that others should have charity for us, so should we have charity for them; and as we wish for freedom for ourselves, so should we wish it for others. In fact, we do not have true freedom ourselves unless we wish it for others, as a product of our own love to the neighbor. Let us repeat, we do not love the neighbor if we do not love his freedom. To love his freedom is to wish that he may do as he pleases. We should even be willing that he should do wrong. In this we do not love his wrong, but we love his freedom, the only means by which he may be led out of his wrong; and that he may be led out of his wrong we should be willing to suffer the disturbance of his wrong, even to the limit of endurance. It is plain, therefore, that the love of another's freedom is the love of his salvation, since it is a law of Providence that no one can be saved except in freedom according to his reason.

477

This is a fundamental principle of charity because it is an image of the Lord's love for mankind.
     A vigorous and free expression of opinion does not necessarily indicate a lack of charity. It may indeed arise from an evil cause such as hatred, self love, self conceit; or it may arise from a zeal for the truth, a zeal that has in it a love of truth for its own sake; and we have seen that a love of the spiritual truth of the Word is the inmost of charity. And it is well to remember here that charity and its opposite may take in outward form a similar appearance of zeal, and we may easily mistake the one for the other. It is far better to suffer the wrong thing than to suppress the right thing. It is certainly not wise or just to suppress an expression of honest indignation at what is really contemptible and wicked.
     Freedom of speech and free discussion, even though liable to abuse, should not be disallowed or suppressed, whether in the state or in the church; but it should be provided for under certain liberal and just regulations; and it may be truly said, that without it the New Church can never reach its appointed station as a spiritual church. For when a just occasion calls for it a fearless enunciation of the truth, regardless of consequences, is necessary to the life of the church, because necessary to preserve the integrity of the truth of Revelation.
     A difference of opinion, therefore, is not a just cause for anger nor for separation, and it will not of itself lead to separation. Men do not separate from each other merely because they differ in opinion. If there are differences, the remaining together will depend upon a mutual acknowledgment of fundamentals, a mutual good will, a mutual recognition of freedom, a mutual toleration, together with the extent of the self control the individuals who compose a body are willing to place upon themselves. No sensible man will depart from association with another on account of divergence of view, provided there be no anger or unjust treatment. It is injustice on the one hand or on the other that brings judgment or separation, and which leads to combat and war.
     A difference of opinion, however, while not a just cause for separation; does look to variety in organization and use.

478

A variety in opinion in its best sense, a variety that is not at the same time contrariety or diversity, is but variety in the application of some general truth--some general truth in which there is agreement, but which may lead to varied application. If there be at the same time charity, a love of the neighbor's freedom, and no attempt or desire to put restrictions upon his freedom of speech or action, then variety in organization may come into existence without contravening the laws of charity. It will, in fact, enlarge the sphere of the operation of those laws. It ought to be clearly seen, therefore, that there can be variety in organization, arising from a variety in the understanding of doctrine, and variety in the conception of use,--a variety without contrariety and diversity,--a variety that will enlarge the field of charity and love to the Lord.
A complete separation of withdrawal from all association with others is, therefore, never justified by a mere difference of opinion; nor does it ever take place from this cause alone. It can only take place, and ought only to take place, when there is a loss or threatened loss of that which is loved beyond price. When this is the case separation is necessary and may be imperatively demanded. The history of nations and churches furnishes many examples of this,--examples of both kinds, those from just cause, and those which present no just cause for such action.
The wisdom of our action in leaving the larger body of the church in this country must be largely left to the verdict of history. We are as yet unable to see that any error was committed, and the events of the past two years tend mightily to confirm this view. But this ought not to prevent us from considering the just grounds of a union of all those who have taken upon themselves the name of the New Christian Church; nor should it prevent us from seeing that such a union is in itself desirable, to be wished for, sought for, and indeed prayed for. Any candid Newchurchman must see, when he reflects, that such a union must be based upon a recognition of the law of unity in variety; and that variety in opinion looks to variety in use and in organization for use. The Doctrine teaches this and human experience looks in the same direction. The Heavenly Doctrine, and that doctrine confirmed in the experience of men, is alter all the only safe guide to follow.

479

     A proposition was made to the committee on the revision of the Constitution of the General Convention, in the year 1881, to leave the question of the priesthood to the Associations. If this proposition had been accepted, and freely carried out, the separation which followed would probably have never taken place. There does not appear to be any good reason why the proposition, then made in good faith by Bishop Benade, could not have been accepted. You will remember what a burning question this was at that time,--the question of the priesthood or ministry. There were several distinct views or opinions; but these views, while divergent, were not necessarily antagonistic. All that was necessary was a wise toleration. Toleration does not necessarily mean approval. It simply means the recognition of the neighbor's freedom to act according to his own judgment without opposition or hindrance. A wise toleration would have consisted in a free permission by the larger body, granted freely to the Associations, each to ultimate its own view of the priesthood, the Convention confining itself to certain general uses of the church, about which there was but little if any difference of opinion. The results which followed are part of the history of the church, and they are merely referred to here in order to bring into clear light the only remedy that can be successfully applied when there is a variety or divergency of opinion in respect to the doctrine or policy of the church.
     When we view the controversy that is now afflicting the New Church, there appears to be but little hope of a solution in the present generation. But when a solution does come it seems plain it must come somewhat along the lines we have been endeavoring herein to set forth,--lines indicated by doctrine and experience; and as we have said, these indications seem to point to a most general body for the performance of most general uses, on which there can be agreement, leaving questions of divergence or disagreement to less general or particular bodies. In such an arrangement there would exist a ground of union in the two grand essentials of the church, and in a common willingness that differences of opinion in respect to doctrine and policy should be freely carried out in a variety of church organizations.
     A great use to be accomplished by variety in organization is to be found in the freedom of choice it gives to the individual.

480

For as we have seen, men do not think alike as to the application of doctrine to use, which suggests at once the need and importance of free choice. This can hardly be provided for with any effectiveness in or by one organization alone, but it may be provided for by several, each organized under a particular view of doctrine and use.
     It is unreasonable to expect that all the variety of views and opinions that exist and will continue to exist in the New Church can have full and free operation in a single organized body. Against this expectation we have arrayed the doctrine of the church, and all human experience. It is a question that it is impossible for us in our own body even to consider--the union of all in one organization. We shall never again subject our uses to the danger of hostile legislation; nor are we willing to place ourselves in a position to disturb or hinder others in any work they may wish to do. In any arrangements that might be entered into, we must continue to exercise the same freedom which we now possess. We can continue to do this and yet send delegates, and perhaps reports of our work, to a most general body performing uses which are in common. In such a body we could contribute our portion to the peace and good will of the church, and make common cause with other bodies in the evangel to the Christian world of the Second Coming of the Lord. May the Lord in His good Providence lead to this desirable event.

     9. DISCUSSION OF THE BISHOP'S ADDRESS.

     Mr. Odhner regarded the paper as the most important declaration that was ever given before the New Church on the subject, setting forth with fullness the doctrine of freedom, of unity, of variety. He wished it might go out to every Newchurchman to show exactly where we stand, and that we stand where the doctrine stands on this subject. He was reminded throughout of Swedenborg's doctrine of forms, which is fundamental to all his subsequent philosophy and theology as well. He outlined that doctrine and showed its application to the present discussion. The doctrine is that the perfection of unity lies in the perfection of variety or in the possibility of variety. Swedenborg lays down six degrees of form. First is the angular form. If you add to this the infinite you get the infinitely angular, or circular form. Add to this the infinite and you have the infinitely circular, which is the spiral form. Add to this the infinite, and you have the infinitely spiral form, which is called the vortical. Add the infinite to the vortical, and you have the celestial. Add still again the infinite to that and you have the infinitely celestial form, which Swedenborg calls the spiritual.

481

Add still again the infinite, and you have the infinitely spiritual form, which is the Divine. Now he shows that of all these forms, the basis, the primitive, the form having the least variety is the lowest, the angular form where the higher forms have been compressed and finally broken down into the form which is angular, which is pointed, inert, hard, and dead. Death itself is that and no variety is possible. Take the right angled triangle; if you change it, it is no longer a right angled triangle, but something else. It admits of no variations whatever, but take the circular form and you can compress it and work it and make all kinds of things of it, because it is more plastic. Infinitely more so is the spiral, and all the other forms. The higher up you go the possibility of variation becomes more and more infinite until you reach the infinite, the Divine itself which is by no means what it is supposed to be--an absolute unity --but in which infinite things are infinitely one. There is no such thing as absolute unity, not even in the Divine.
     The angular is absolutely necessary, things could not come down into fixidity and ultimation and permanence unless all these forms had ultimated themselves into angular form in the salts and particles of the minerals of the earth, and these things once established rise up to all the different forms by an infilling sphere and give permanence to whatever is organic on the different planes. But there are degrees of angular things, those most gross and less gross, and the more they are fixed forms the more they lack variety and are forms of death. These things picture the characteristics of human history. We see there the tendency of the sensual and corporeal man, as it were towards the angular form; the disposition that wishes to rule and make the expression of things the essential and the affection of things the least essential.
     In this tendency we have the origin of all the lack of unity in the Church, in all churches. What would not the Christian Church have been if by ecumenical council one majority at one meeting had not forced its opinion but had allowed each man liberty, knowing that if freedom were given what was good would survive and what was bad would perish. All the lack of unity in the Christian Church came from this tendency to dogmatism; destroying not only the unity of the church but the unity of the Lord, of the Godhead and of the Lord himself in person, dividing the Godhead into three, and the Lord into two.
     It is the same in the New Church; we came out of the old, and with the same tendency to the angular form. From such tendency proceed these dogmatic statements, which allow no variation whatever of expression, but pronounce "Anathema maranatha" on any who dares to differ in one jot or tittle. In England, in America, the tendency to legislate not only upon opinions, but upon actions, not only for this generation but for future generations, by prescribing rules, has done serious injury to the life of the church. From the Convention of 1902 went forth a dogmatic statement that the Writings are not the Word, and from that time on, beginning with this essential negation, they have passed resolution on resolution dogma upon dogma, until, as they will find, they are dogmatizing the life out of the New Church.

482

This I point out, not for criticism, but as a warning to ourselves that by all means we should more and more realize how necessary to the life of the Church it is to get away from the angular and into the circular and the spiral, the more spiritual forms, to make them the ideal of our whole church polity and life.
     Mr. Burnham was profoundly impressed with the paper. It recalled that occasion not many years ago when Father Benade appealed to the members of the General Church to set him free and our Church free from the Convention. The state that started in 1860 had arrived at a point when it became necessary to get away from that dominion. The paper read to-day appeals to us to set ourselves free from ourselves. The step at that time leads to this logical step, and while it inspired with all of us the desire that we might come back to work with the Convention in some way still we must not be disappointed if the feeling we have may lead to nothing; but the important thing is that we understand the proper attitude which we should take toward the Convention to set ourselves right. That is all that concerns us. The central thought in the Bishop's address is that we are not in freedom ourselves until we have recognized the freedom of others. It sounds a keynote for the Church. It has been my experience that when a doctrine has been proclaimed in our Assemblies for the good of the entire church, it has a strong influence immediately afterwards with individuals. And as one of these individuals, I want to profoundly thank our Bishop for what he has said to us this morning.
     Mr. Carswell: The principles which have been announced apply to all our relations with our fellow men, with the members of the Church, and with the local societies of the Convention, where the General Church is situated. It seems to me that that address should be sent to every receiver of the doctrines of the New Church, that they may understand that we desire all charity toward them and desire that they shall be free to carry out the life of charity; and that we have no antipathy or opposition to them, but that we desire to preserve our own freedom only. It was a grand address.
     Mr. Kundsen: wished to testify the great benefit which everyone might derive from the paper.
     Mr. Synnestvedt recalled the experience of thirteen years ago at the time of the separation of the General Church from Father Benade, when there seemed to be a pretty widespread expectation in the Convention that we would come back. The attitude adopted then by our present Bishop was the same as he has now formulated. The spirit was the same and it led to some overtures being made at our Assembly at Glenview, 1898. Two delegates, the Rev. L. P. Mercer and T. A. King, were sent to that Assembly by the Convention, but nothing came of it. The Bishop took occasion at the following Assembly in Berlin, a wonderful meeting, to enunciate most distinctly the principles of this body which have been published as the PRINCIPLES OF THE ACADEMY.

483

The Convention could not receive these principles. They wanted us back, but they did not want our principles, and from that time on they have been attacking us, until finally it has led to recent actions which are outrageous. What they have done and are doing, they have done in their spirits before, and now they are ultimating it. No doubt the Lord is leading them by that very ultimation to some judgment which will be indeed the cure in one way or another. For if that attitude is really there, it is better that it should come out; an unwillingness to tolerate any difference of view, an unwillingness that the Lord's revelation should be the law in the Church.
     Mr. R. B. Caldwell: I read recently in the Doctrines that what a man does he should do from rationality and freedom. The paper we have listened to this morning impressed upon us the fact that in order to do that, in order to act from rationality and freedom, each one must first consider his own evil. Any ideas that we may have of unity with the Convention will be carried out according to that idea of the doctrines by each one considering faithfully and sincerely his own attitude toward the doctrines.
     Dr. Starkey had listened to the paper and what had been said following it with some confusion of mind. He recalled how several years ago when he had attended the meeting of the Convention in Brooklyn, and had ventured to express his hope for closer harmony between Convention and General Church, had innocently brought condemnation upon himself. There seemed to be a changed attitude toward the Convention, which made him wonder whether there was something behind the expressions used of which he did not know.
     Mr. Acton: I was impressed with the sentence in the address which said "that unity and freedom could neither of them be established in the Church by declaration or resolutions" and the application made in my mind, is that we cannot produce unity, although it is devoutly to be prayed for, by merely talking of charity or merely talking of freedom. But union is to be produced by the existence of charity. When charity exists in the church; in the individual of the church and in the societies of the church, there will be the step taken by which the Lord will produce the union. We cannot make the Convention want to unite with us; all we can do is to see that the life of charity exists in this church, and the organization of this church, and then in the Lord's own time the church will come to union. We do not know when, but it will come in the New Church in time, because the New Church will be one, and it will come more quickly so far as there is the vital spirit of charity in the church. The real ultimation of the prayer with which the Bishop ended, that there may be unity in the Church is the prayer for the spirit of toleration with our friends and toleration in our societies, of toleration with each other in our general meetings. And this in order that the spirit of charity which is the spirit of affection may perform its work from the Lord alone, with results known to him alone.

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Mr. Price: In the course of the address the remark was made that it might be possible that this body could again be conjoined with a larger body and even report to it. It was also said that we never would again we up our freedom to any general body of the Church. If we did unite with them, it would be with what in the affairs of the world is called complete autonomy. But charity expresses itself in use, and if any other bodies of the church whatever, which perform some general use would treat us with comity, we could join with those general bodies in the uses that they perform, which would be somewhat different from the particular uses we are performing. Why should not we join with the whole body of the church in publishing? We have this question of the translation of the scientific works of Swedenborg, and we have the association called the Swedenborg Scientific Association itself, supposed to be general, and it is one in which we ought to be able to unite. The fact is its president is from the larger body of the New Church in America. It has a membership almost entirely from the General Church of the New Jerusalem; so largely so that except for the president in the chair at a recent meeting, you would imagine it was a meeting of the General Church people. There is no use evading the facts in the case. They make it impossible to work together with them. We would gladly join with them in those things. It is a matter of simple economy that work should not be duplicated. But we cannot. There is still some working together there, but it is greatly hindered by the things which have come to pass within the last two years. Whenever those difficulties are removed by the men who have made them, I believe there is not one in the General Church of the New Jerusalem who will not be willing to work with the General Convention in general matters of use. Mr. N. D. Pendleton said in reply to Dr. Starkey, that there was nothing behind what had been said by the Bishop or in the discussion. We could not, at the present time, seriously debate or plan union with the Convention, or any other bodies. Things sometimes go by contraries. It appears as if we are, at the present time, more remote from New Church union than at almost any other period, and possibly it was the consciousness of this fact, in connection with the paper of the Bishop, expressing principles upon which we stand in such matters, that we are prepared, at the darkest moment of all, to express our belief, nevertheless, in the fact that the New Church ought to be brethren one with the other, and New Church organizations ought to treat each other like brethren, and that we are disposed to take that stand for ourselves as a body. The Academy has always been noted for the fact that we resent certain aspersions cast upon it, no doubt this disposition will continue to act despite our present impulse to charity, but it is well to note that the Bishop has laid down an interior standard of charity, and we as Newchurchmen do not need to carry over to our body the mere external sentimentality which is associated with the word charity in the mind of the world, and in the minds of almost all Newchurchmen. I believe that the great difficulty is that in our body we have endeavered to make a study of what the Writings tell us of charity and, so far as we are able, to stand by the conclusions drawn from the Writings with reference to this most important of all matters, and have refused to be governed by sentiments of external impulse, which nevertheless arise from selfish motives and considerations.

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     Mr. Childs rose to calm Dr. Starkey's apprehension, and remind him that the Bishop said in laying down these principles of charity that at the present time there appeared to be no probability of the present generation seeing the union of the two bodies.
     Mr. Alden did not believe that the union would be of organized bodies with each other, but that as had been the case in the past, so it would be in the future, that as men were prepared they would come one by one out of the other bodies, calling themselves New Church, into the General Church, which would be the one existing New Church body.
     Mr. Acton believed that the Swedenborg Scientific Association was about evenly divided between the General Church and the General Convention. When the meeting was held in Washington, the attendance from the Convention had compared very favorably with that from the General Church, so that the Scientific Association did afford a means by which we could work faithfully and sincerely with those in the Convention who were disposed to do so.
     10. The hour of 12:30 having arrived the Assembly adjourned until 3 o'clock.

     AFTERNOON.

     11. The Assembly came to order at 3 o'clock.
     12. The Report of the Executive Committee being called for, Mr. Pitcairn stated that the Executive Committee, acting under the law by which the General Church was chartered, would report to the meeting of the Corporation, and then to the General Assembly. In order to avoid necessity for the repetition of the of the Report he invited all members of the General Assembly to meet with the Corporation at 3 o'clock tomorrow.
     13. The Report of the Academy of the New Church was verbally presented by Mr. Doering.

     The Academy had had more pupils enrolled during the past year than every before in its history. There had been thirty-three boys in the College and Intermediate Departments and thirty-eight girls in the Seminary and Intermediate Departments; two regular and five special Normal Students, and three Theological Students.
     A general outline of the work would be given in detail in the forthcoming Catalogue of the schools; and the Report of the work done during the past year in the Journal of Education.

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     Two years ago, to get more in touch with the people, and also to get the benefit of criticisms and suggestions of those who had been educated in our schools, there had been inaugurated the general meetings of the Corporation, Faculties and Alumni. One such meeting had been held this year, and it was proposed to hold another. At these meetings the general policy of the work had been considered, and any criticisms or suggestions which might be made were considered.
     For about seven years the Academy had made appeal to the Church on behalf of those who did not have means and in that time quite a number of students had been helped to attend the Academy Schools. Last year the whole of that work had been turned over to the Sons of the Academy, who now had the entire control of the fund.
     The work of the School had increased with the increase in the number of pupils. It had been found necessary to contend with ideals brought by those coming from the Old Church. The School was not in that respect any different from the larger body. These ideals, especially where the pupil had not had the training of New Church Schools, were very largely the ideals of the world. There was the tendency to try to introduce the ideals and standards of the world as against the ideals and standards which had been set before us in our work. The effort in the schools had been to bend and change those ideals and principles and to do it in a way that is compatible with both freedom and good discipline. To accomplish this the loyalty and support of those who had been in the schools was an inspiration.
     Another change had taken place in the schools of the Academy since the last report. Three years ago the work was in charge of the General Faculty. Since that time the work had been put entirely into the hands of one man, who has the advice and counsel of the various faculties of the schools.
     The school had been unusually blessed in the matter of new buildings and equipment, also in the matter of endowment; but the work and the needs of it had grown faster than both the equipment and the endowment could provide for, and he appealed to the entire Church to support the uses of the Academy. The work of the Academy was for the whole Church. There was need not only for internal support, the upholding of the hands of those who were doing the work; but there was also necessary the ultimate physical material support, in order that the ideals which have been set for us might be the better carried out.
     He closed with the acknowledgment and announcement that during the past year Mr. Pitcairn had added one hundred thousand dollars to the endowment fund, and also established a pension fund of one hundred thousand dollars for the workers of the Academy.
     The announcement was received with hearty applause.

     14. Mr. Doering then read the Financial Report of the Academy. (See Journal of Education, p. 70.)

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     15. Mr. Odhner moved, that all local churches and general bodies and organizations connected with the Academy and General Church be invited to report their activities to the General Assemblies, and in the interim between the Assemblies to the Annual Meetings of the Joint Councils of the General Church. He called attention to the fact that for the first time in the history of any body of the New Church, the million dollar mark had been passed; the resources of the Academy now being more than one million dollars.

     Mr. Burnham remarked that the Treasurer's report showed revenues only from tuition and from interest on the endowment fund. The income seemed very large, and the little which individuals could contribute seemed of no use. But the needs for the next year would use all the income. There were three or four things which would take only three or four hundred dollars each, which were quite pressing, but the Directors did not know where to look for the money. It was a mistake for any member of the General Church to believe that his offering would not be acceptable, and made good use of.
     Mr. Carswell, in commenting upon the report of the addition of one hundred thousand dollars to the endowment fund, referred to the great use which the Academy performed; the pleasure which all had in the students who came back from the Academy Schools, filled with love for the Church and willingness to co-operate in all the uses of the Societies. In this way every society was greatly indebted to the Academy. The pastors of the Church were also from the Academy, and their work was beyond price. He thought it would be well for all to co-operate with the Academy by adding to its income as they were able to do.
     The statement of Mr. Carswell recalled to the Bishop the remark of Bishop Benade as to the use of the Academy to the Societies, that it not only provided ministers for the Church, but provided the societies with members.

     16. After further remarks by Messrs. R B. Caldwell, Waelchli and N. D. Pendleton, Mr. Odhner's motion was carried.
     17. Mr. N. D. Pendleton moved that the Bishop appoint a committee to co-operate with the Secretary of the General Church in arranging for annual reports from all the local and subsidiary bodies connected with the General Church.
     18. The motion was carried and Messrs. Odhner, Alden, Iungerich and E. F. Stroh were appointed to act as such committee.
     19. Mr. Acton then offered the following preamble and resolution:

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     WHEREAS, The Assembly has heard of the generous addition to the endowment fund of the sum of One Hundred Thousand Dollars, and the establishment of a Pension Fund of like amount, be it
     Resolved, That it express its great appreciation of the generosity of the giver, in supporting the work of the Academy in this way.
     He recalled the announcement which had been made at the Assembly at Berlin, of the endowment fund of four hundred thousand dollars, saying that the Lord had provided an amount which placed the work of the Academy on a firm foundation. Now he has added to his previous gifts in this generous manner, he would like the Assembly to express its great appreciation of Mr. Pitcairn's generosity.
     20. The Rev. N. D. Pendleton moved that the Assembly, by a rising vote, express its great appreciation of the generosity of the donor of this fund. The motion was seconded and carried with acclamation.
     Mr. Odhner offered the following preamble and resolution:
     Whereas, That British and Foreign Swedenborg Society is about to celebrate the hundredth anniversary of its existence, by the holding of an International Swedenborg Congress in London, on July 5th to 8th, 1910; and
     Whereas, The Swedenborg Society has invited the General Church of the New Jerusalem to participate in this Congress by the sending of a representative; therefore, be it
     Resolved, That this Assembly ratify the appointment by the General Council of the Rev. C. Th. Odhner as the representative of the General Church, and instruct him to express to the Swedenborg Society our high regard for the faithful manner in which the Society a century long has performed its sublime acid fundamental uses for the whole New Church and for mankind in general, and our sincere good wishes for the future prosperity and usefulness of the Society.
     22. Mr. Doering, in seconding the Resolution, stated that the Society had recently committed itself to the undertaking of the bringing out of every manuscript that Swedenborg ever wrote, a use with which we could most heartily co-operate. They had begun the work by photographing the Index Biblicus, and were now considering the next work to be taken up.

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     23. The Resolution was unanimously adopted.
     24. Mr. W. H. Junge moved that the address of the Bishop on "UNITY IN THE CHURCH" be published in pamphlet form for the purpose of Church Extension.

     Mr. N. D. Pendleton, did not understand the address to be a platform for the coming together of the different organizations of the Church, but rather as an advertisement and an invitation to all to come and join us.
     Mr. Odhner: It expressed not only the doctrine, but the attitude which the Church takes from doctrine. It could not but make a favorable impress upon any one who would read it, not as an advertisement or invitation to join us, but as an invitation to charity in the Church.
     Mr. Carswell thought it one of the best of papers for Church Extension.
     Mr. R. B. Caldwell thought the paper would be of use in removing prejudice against the General Church from the minds of many.
     Mr. Walechli characterized the address, as, like all true messages, a call to repentance. The General Convention had lately put forth its: platform on the subject of unity. This appeared in the pamphlet recently published by the President of the Convention. He had there declared that there could be no brotherhood with this body, that we were entirely without the pale of the New Church. Here comes a message from our part of the Church presenting a very different view, the teaching of charity which is the very basis of unity. So this message is to the whole Church as well as to us,--calling for repentance and recognition of that true freedom which must exist within the New Church if it is to live, and also a recognition of that toleration which is essential, if there is to be any brotherhood within the Church.

     25. Mr. Acton moved as a substitute for Mr. Junge's motion that the Bishop's address be published in pamphlet form for the use of the Church.
     26. The substitute was accepted by Mr. Junge and unanimously carried.
     On inquiry as to ways and means, after a delicate reminder from Mr. Alden of a promise to publish a missionary pamphlet for the use of the Church, Mr. Carswell announced that he would publish, at his own expense, the Address of Bishop Pendleton in worthy pamphlet form.
     27. After some discussion as to the program of the Assembly, the meeting adjourned at 4:30 p. m.

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     SECOND DAY--MORNING.

     June 16th.
                              10:30 o'clock.
     28. The meeting was opened with Divine Worship, conducted by the Rev. J. E. Bowers.
     29. The minutes of the preceding session were read and approved.
     30. Mr. Carswell reported that since the meeting of yesterday it had been decided to give the Bishop's address a circulation of six thousand copies. He had already received $44.00 in contributions towards the cost of mailing.
     31. On request, Mr. E. F. Stroh presented a verbal report of the work accomplished by the Sons of the Academy during the past year. (See p.579.)
     32. At 11 o'clock the Rev. Alfred Acton read a paper on TIME AND SPACE IN THE SPIRITUAL WORLD.

     DISCUSSION OF MR. ACTON'S PAPER.

     The Rev. N. D. Pendleton offered the following resolution:
     Resolved, That it is the desire of the Assembly that this paper be published in the pages of the New Church Life.

     Mr. Pendleton, introducing the resolution, said that the paper entered very profoundly into the question of the distinction between the two worlds, and brought that distinction down to the only image in which we could see it with any degree of clearness of the rational understanding, namely, in that smaller man of the individual. Every man has some notion of his body as an organism in this world distinct from his mind. He also has some notion or idea of the mind's qualities and power, of its wonderful superiority as an organism to the natural body and yet that that mind is operated within a natural body. It is in this way only that we can see the distinction between the two worlds, for there they come under our view. Every law is given in the Writings of the states and conditions in the other world. Without divine revelation we would scarcely know anything about the mind itself, but with the revelation given us concerning the spiritual world and the laws of its modes apprehended, we are able to enter with the interior understanding into the laws and modes of activity of the mind in the body. The two things were, indeed, one and the same. It is of Providence that we are enabled to view the whole question in the individual man.

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     When we realize that the mind has ever before it that which it loves, indeed, has it as it were projected before it, we may understand how the mind and its own body in the other world has ever before it the Lord. This illustrates in a general way that those remarkable and almost non-understandable statements can enter our minds with a certain degree of rational perception if we think of them in conjunction with our spiritual mind.
     Mr. Alden, felt that there were some questions which properly came within the scope of the paper which had not been answered. For instance, the statement of the Writings that if a person thought of another with affection, this brought that other immediately into his presence; also the teaching that the Lord appeared before the face of, the; angels in every turning of their bodies; and those other statements that a person could be apparently in more than one place at the same time. It was said in the Writings that an angel never left his own Society, and yet it was said that he could visit other Societies. He would like to see these questions answered.
     Mr. Bowers: In connection with this subject, it is interesting to think what Swedenborg said of his experience in being translated to other earths in the universe as to his spirit. The teaching is that there is not time and space, but appearance of time and space, and that those appearances are just as real as the real space and time in the natural world, or even more real, because from a spiritual cause. Swedenborg said that it required so many hours for him to be translated as to his spirit to the spiritual world of other earths in the universe, and in some cases it took some hours, and in one case two days. The appearance of his being carried through space was a correspondence of the changes of state through which he passed in order to come into a state of the peoples of those worlds and to converse with them and obtain information from them.
     Mr. C. R. Pendleton offered some ideas which he thought might be of use toward answering Mr. Alden's questions. We must consider that when, in this world, a person far distant seemed distant, we were thinking of the time and space, especially the latter, of this world. So right there we come to a difference, The space of the other world is different from space in this world. If you look at it from a scientific point of view, distance in this world is due to the fact that rays of light diverge from a point in all directions and the consequence is that the further you are away from a certain body the less rays of light will impinge upon the eye, because they diverge in all directions from that point. That light is divergent in the ether and we know from Swedenborg's scientific works that particles of ether are spherical bodies which are more or less alike in their radius, having no poles as with the particles in the higher atmospheres. Now this is the point. The first aura which Swedenborg would have us understand to be the universal atmosphere of the spiritual world has poles, and consequently we must consider the fact that the rays of light do not diverge in all directions in this atmosphere.

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Far more than in the purely natural atmosphere it seems possible that under a psychological view or in certain spiritual conditions the rays of light might be made to travel in parallel lines rather than in diverging lines as with natural atmospheres, so that if one were at one end of the universe and another at the other, there would be no idea of distance. The study of the psychology of the eye, if you can understand the term, would show that distance lies almost wholly in the regulation of the eyes. Given these divergent rays of light, if you will stop and consider, you will see the more definite the object is the greater the angle of divergence between the rays. Put it another way, and conceive that the spiritual atmosphere may have a different physical action, if I may use the words, I think that we can see that it would be much easier to understand this phenomena in the spiritual world in connection with Swedenborg's scientific works.
Rev. N. D. Pendleton: Mr. Alden had referred to the Lord's appearing before the eyes of the angels in whatever direction they may be turned. The Lord was always before the eyes of the angels as the spiritual sun. Swedenborg states the real truth how the fact is the same in both worlds, natural as well as spiritual; the same in this way, that bodies in this world, as well as bodies in that: world, no matter how they may turn their bodies, always turn to the center of gravity and that the center of the earth is the source of gravity, whereas the Lord is the universal center in the spiritual world and all the angels are arranged with reference to the Lord so that they cannot possibly turn away from him, so that he is, indeed, omnipresent. The only requirement with them is that their eyes shall be opened so that they can see the Lord. Their eyes being opened by truths of their mind he appears, therefore, constantly before them, so that no matter which way they may turn, the Lord is before them.
Mr. Odhner: There is also an actual physical reason for the appearance of the sun of the spiritual world always before the eyes of an angel. Of course, we gave to take that with some modification; as a matter of fact, the angel is not always staring upon the sun of the spiritual world, he could not perform his uses if he were. It is always before him, but he is not always seeing it, except when he begins to reflect upon the Lord, but he is subconsciously doing it all the, time. The fact is that the Lord is physically the inmost of each one, he is the inmost in every cortical gland and in the simple cortex of the brain. He who created us has sent off that sphere of first and second finites, those radiant circles which are the inmost of the soul of each one and that universal spiritual aura out of which the first inmost membrane was formed, which is we may say the human soul, Therefore, whatever exists within can be seen without in the spiritual world. As a matter of fact, the sun of the spiritual world is not in any one place. It is everywhere within the mind of the angel and everywhere outside of the angel, too, in every particle of the spiritual world and in their interstices. The sun of the spiritual world is universal, so that although actually physically within the angel, He is seen outside. The spiritual world is within us and around us, and all these auras and atmospheres are simultaneously present.

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In this world we are surrounded with celestial, spiritual and natural angels, with the people in the world of spirits, with the inhabitants of the opposite hell in their respective atmospheres, all are simultaneously present here knew that there were spiritual atmospheres above the natural sun, but knew that there were spiritual atmospheres above the natural sun, but those right in here are, of course, beneath the natural sun. All time and space derive their origin from the natural sun not from the spiritual sun, consequently, are under the natural sun. In so far angels and spirits are also in time and space, but being essentially of an atmosphere above the natural universe, they are essentially also above time and space.
Mr. Synnestvedt: A very simple illustration often helps the young people to understand this matter of the Lord's being always before the eyes, in every turning of their body in the other world. There is the other teaching that the sun of the spiritual world is an appearance, an appearing of the Lord that is localized before the eyes by means, as I understand it, of the limiting atmospheres, which surround the man. Therefore, the appearance is such as is the man's state, sphere and condition. An illustration of this taken from the natural world is this. You have all seen the appearance of an extra sun or an extra luminous ring about the sun. If you reflect you must see that wherever you go you will see that ring in the same relation to yourself, you will see that it is an appearance, so as a matter of fact one will see one ring and another will see another. The truth is that there is a medium which surrounds all men in the neighborhood, and what they see as a reflection due to the light itself falling upon the medium surrounding them and reflected back into them, so that relatively it is the same to each one, and wherever he is it goes with him. So you can see while it is different in every place and every person, it is an appearing of the same light under the same conditions. Now suppose yourself transposed to the other world and instead of the localized sun, one among many, you have the sun of the spiritual world, universal both within and without and around, an ocean of luminosity all about you, and that the Lord is shining into all souls by means of the surrounding atmosphere. Now your sphere going forth which infills the heavenly auras is such that it causes you to receive that light. Therefore, the sun which you see in front of you is in reality an appearance, a projection out of you by which the sun itself has been reflected into you.
Mr. Raymond Pitcairn: The writer of the paper touched on the idea held by some of the unreality in the other world due to the lack of fixity. It seemed to him that we could get an illustration of this by realizing that time, for example, is made real to us only by reason of something caused by it. It may be that someone reminds us, it may be the clock or it may be the presence of things in our own body, which lives in space and time. In a dream, for example, things seem perfectly natural which upon reflection seem altogether unreal, but we have not that something from without in a dream, because we are in a state of the spirit, and there is nothing to remind us of things of space and time.

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Now if, as is the case in the spiritual world, the things without a man should be according to his state, there would seem to be nothing in his surroundings to make changes of state, nothing to bring a state of reflection, which would make things seem unreal, because his state and surroundings must always be in accord. I had some difficulty in following Mr. Pendleton's line of thought. Particularly in this matter, if the rays that he spoke of moved on in parallel lines, it seems to me he still had the difficulty in explaining how it could be that things at different distances or all things would not appear present and have equal magnitude.
     Mr. C. R. Pendleton: I will let the Principia answer this last question. The Principia says that there are not only a great many but numberless different kinds of activity in this first aura, and the one I referred to is merely one. I think that will answer the question.
     Mr. Price: If we take into careful consideration the statement in Mr. Acton's paper that while appearances in the other world are really appearances, in this world they are fixed appearances but are wholly natural, and spiritual life depends upon or rests upon the appearances of this world, I think he ought to be careful about suggesting any vagueness or indefiniteness about space and time in this world, because since the spaces and times in this world are fixed, they are the fixed correspondences based on the real appearances of the spiritual world. Mr. Pendleton's illustration would seem to make space in this world only an appearance. He referred to the work on THE SENSES Where it said that the ultimate of sensation by which all impressions in this world are made in the touch, and while sight is a species of touch, it is not the ultimate touch, and the distance between a person looking and receiving impressions by a divergence which makes the object appear smaller than those in the foreground is really because he will have to measure the space between here and there with the feet, will have to go there, and in the other world he thought there would have to be going there also. It was a physical act of the body in which there must be a positive ultimate and physical shortening of the distance in order to get together in the other world. It was by progression in state.
     34. The resolution for the publication of Mr. Acton's paper was adopted and the Assembly adjourned at 12:15 p. m. Until the next morning.

     THIRD DAY--FRIDAY MORNING.

     June 17th.
                         10:30 o'clock.
     35. The meeting was opened with Divine Worship conducted by the Rev. W. L. Gladish.
     36. The minutes of yesterday's session were read, and approved.

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     37. The discussion of Mr. Acton's paper on "TIME AND SPACE IN THE SPIRITUAL WORLD" was resumed.

     Mr. Schoenberger: Each one is his own spiritual world. Impressions received during his life time on this earth are so indelibly impressed upon his memory, that everything is limited according to space and time, and, therefore, the finer parts of nature serve as a basis for him in the spiritual world as long as he lives and according to those things his thoughts, will and understanding are limited in the other life. Yet there is no space and time in the spiritual world except according to his inner state which he brings over from this world, his character formed in this world; and, therefore, no man can see anything out of himself, different from what is in himself, what is received in this world. In reality, there is no time and space with the angels, but continual presence. There is no past, nor future, but the present only. One thing was not quite clear to him. The paper had mentioned that a man does not get up and say, "I will work because it is morning," and then again, "I will stop working because it is noon," but his state of beginning work would make morning with him, and so on. This would seem to make every individual have a morning different from that of other individuals, so that one would be working at the same time that it would be night with another, so that there would be no unity in a society.
     Mr. Childs: It is plainly stated in the Writings that spaces and times are limits and terminations in both worlds, that the angels have limit of space as well as other bodies, and it is also stated that there are spaces in the other world, else there could be no habitations or fixed abodes. But he wondered whether the things which Swedenborg mentions in the spiritual world were such permanent things that they would be there yet. For instance Swedenborg mentions a temple of wisdom. Is that temple of wisdom there yet, so that when we go over we can see it.
     Mr. Acton: As I have endeavored to point out in the paper, there is space and time in the other world. It is also quite evident that the Writings teach that there is no space and time in the other world. The explanation of the two statements is that spaces and times in the other world are appearances of state. Now if we take simply the statement that there is space in the other world and we think of it as merely space, we cannot understand many of the wonderful phenomena of that world, but if we take it that spaces are appearances of state, we can obtain some rational idea of it; yet the mind is still at a loss, because one realizes that appearances of space must rest on actual space. Now an explanation of what is contained in the word frequently repeated in the Writings, that the angels have no notion of time and space, and our notions of time and space come to us from the senses that are opened in the natural world, de die we lay off the natural body and still we remain finite beings, and we are finite because we are bounded by an extense and by space.

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When we die we lay off the natural body and still we remain finite beings, and we remain finite beings by virtue by retaining something of the world, of material space, but that something which we retain of the natural substances of nature, that can perceive by the sense or have an idea of actual space or material space. Nevertheless, angels are actually in space. There is actually a distance between one angel and another. For the angels are around our earth, and angels around the earth of Jupiter; there is the distance of so many miles between them, but because their senses are no longer open to the realization of material spaces, they have no notion of distance between the two, as to space, but only notions arising from the varying changes of their states. Now Swedenborg says in CONJUGIAL LOVE, in reference to this matter, "That there is no spade in the other world may be manifest from this, that I talked with spirits who are in Africa." But what does he mean by that? If we were in Africa and knew about spirits we would say there were spirits with us and we say that there are spirits with us here, so there is a space between them; but they no longer have the notion of time and space, only the notion of state, and thus the varying states with them assume the appearances of time and space. The matter is fully illustrated in our own life on earth. For instance, when we lie down to sleep, the senses whereby we apprehend the things of time and space are put to sleep, so that we no longer have the faintest notion of time and space, but we dream. The dream is the effect of varying states of the mind. The varying states of the organic vessels of the mind producing varying changes, and changes which assume all the appearance of time and space, so that we know no other than that we are in time and space; but we have no notion of time and space, therefore, in dreams we experience the most astonishing things, and are not in the least degree astonished. We experience ourselves in one room and suddenly we are in another, and yet are not astonished. We would certainly be astonished if such a thing should happen when we are awake, because when awake our minds are open and sensitive, but in dreams, while things are still founded on time and space, because there is no notion of time and space, we think everything is natural, everything is real, everything is regular. That is the ultimate appearance of the states that are active with us. Now when we die, we are in the state of a dream except in this respect, that I have stated that we realize every appearance of the change of state as a real and ordinary thing; but there is a difference between us where we die and when we dream, because in dreams we are subjects of spirits, but when we die we still retain control over ourselves, and are subjects only of those societies or ruled by that sphere which we have made our own. It seems to me, that if we look at it this way we shall see that angels and spirits are in time and space, and are in space by virtue of something they retain from the natural world, and that if they were not, they could no longer be individual being, no longer be finite receptacles of the Divine life. But they have no notion of time and space, but of changes of state, which are really things with them and appear as time and space.
The statement is made in the Writings that in a single society one man may be in evening and another in the morning.

497

That statement is made. But when we take the law of unanimity of heaven, we must suppose the general states in a society are the same. It is a fact in this Assembly some of us may be in very different state from the rest, and yet if there is a real unanimity amongst us, we are all the time in the same There are variations, but still in any given society there is morning at the same time for all and evening at the same time for all.
     Now a word about the spiritual sun. The spiritual sun is the appearance of the Divine love which is the inmost cause of creation, and this Divine love together with the Divine wisdom which proceeds from the Lord and appears as a sun is the very Divine proceeding of the Lord; which is in the inmost of everything in the created universe and with those whose minds are turned to internals they are always beholding it, however their thoughts may range around the whole universe. And so in everything, they see the Lord and the sun of the spiritual world. Even if they look at a common flower, they see there the evidence of the Divine love, they see there the evidence of the Divine wisdom, they see there the Lord's life, which is giving life to that flower for the sake of the human race. So that if a man's mind is turned upward or inward he sees the sun of life before him, because he beholds the inmost of creation. With those whose minds are turned downward to the earth they are beholding externals and never internals. They are looking always at the world, never at heaven. When they die the same thing is true. They are always looking downward, howsoever their thoughts may range. The sun is always behind them, because they are always looking to externals, or to the things of the world. So we are told in the Writings, that the sun which appears in the west is the sun of the world. Of course, it is not the real material sun of this world, but the state of their love and thought is such that it presents nothing but the sun of this world to their mind as the center and cause of all things that appear around them.
     Mr. Carswell remembered reading that the space in the other world was so large that it could not be filled to eternity. Swedenborg was permitted to see that it was so immense. That being the case, we know that there is space, but the angels have no notion of it. That would be the only way of harmonizing the two statements.
     Mr. Odhner said that there was reason to believe that the sun which evil spirits saw was actually the sun of this world, and that the sun of this world could be seen not only by the infernals, but by all. When they look down they see a blackness, they see something. They are in spiritual atmospheres which are under the natural sun, and they have a perception of the natural sun, but it is blackness to them. He did not think it a mere figure of speech.
     Mr. Acton referred to the statement in the Writings that it was an appearance of the sun of this world. In answer to Mr. Childs' question he would say that things in the spiritual world were permanent. If they were not, then all things which appear in the spiritual world would be ideal, and would have their origin in the states of the angels.

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The origins are Divine and the Divine proceeding from the Lord, thus presenting to us what is really produced from the Lord, and when it has been received by the man in vessels prepared to receive it, it is presented actually, so that it is permanent, and can be seen by all those who can receive that Divine from the Lord, Which is constantly creating. There is actually a garden Adramandoni, but a man may enter into such a garden and see nothing. We have, for instance, in the first relation in CONJUGIAL LOVE, some strangers taken up into heaven and the angel pointed out to them a beautiful Paradise, and they said, "We see nothing but a tree."     The Paradise really existed, absolutely existed, because it was nothing but the appearance of what proceeds from the Lord, so manifestings itself, when it flowed into those human organic vessels, which the Lord gave to man, but those who entered there and came among the society were such that to them the garden was nothing.
     Mr. Caldwell: It is evident that the natural sun does appear in the spiritual world, but at the back, and consequently in the west, the spiritual sun appearing in the east and in front; and if we examine carefully what Swedenborg says about the location of different planets, of the spirits around them in the other world, we will find that Mercury and Venus are located behind the earth. He was facing the east when he spoke of Mercury and Venus being behind, and the natural sun behind, as something dark. The other planets Mars and Saturn and Jupiter, are spoken of in front so that there is an appearance of location of the sun and planets, although he would see them according to their state. He also referred to the fact that there was the city of London and other cities in the other world. This would imply actual space there.
     Mr. Acton said that change of state in the spiritual world would bring actual propinquity or actual far offness, and so it appears. But when Swedenborg was journeying it was simply by changes of state; by changing the state of his mind it became receptive of the spheres of those to whom he journeyed. The human organism is such that anything that flows into it appears in it, or around it, and we have to remove ourselves from material time and space and think of state alone, and so the teaching of the Writings that affection which is of state is actual nearness, or remoteness, whatever the position be of the person who is changing his state. And so we are told that every person in the world of spirits is in some Society of heaven, that no angel or devil changes his place, that he has one constant position. All of which would indicate that all changes of place as in traveling are changes of state, of understanding and affections which bring them into the presence of various societies and giving the appearance of traveling, cause the sphere of any society flowing into the organic human mind, to present itself there as though the society were present.
     Mr. Childs asked if a man could appear present in many places at the same time. Many of us would like to see Swedenborg, if it were proper to see him, and could many see him at the same time?

499

     Mr. Acton: The general doctrine is that when one desires to see one of whom he has some knowledge, he is present when the Lord permits. It might not be good for our state to see Swedenborg. We might be worshiping Swedenborg, we might not see him. It is possible for many to see him at the same time. It would be possible for him to appear before each one in same different societies, and not only that, but a thousand spirits can appear in one place as one spirit, and juts the reverse.
     Mr. Price spoke of the teaching in the work on THE SENSES, just now being translated, that all sensation and thought depend upon change of state. In this world or the other, we cannot perceive or think anything or feel without a change of state in the recipient vessel. It seemed to him that was the basis upon which understanding of the whole matter rests.
     Mr. Acton emphasized the importance of first getting the knowledge of the general ideas in regard to time and space, resting upon this world and in the other world depending upon the change of state. If you do not understand particulars, let the general idea be well established, and if the general idea is correct, we shall see that it gives an explanation of all phenomena in the Writings, or possible in the spiritual world.

     38. At 11:20 o'clock the Rev. N. D. Pendleton read a paper upon "THE DIVINE HUMAN ORGANIC AND VISIBLE."
     The paper will appear in full in a future issue.
     39. The Assembly then adjourned till 3 o'clock.

     AFTERNOON.

                         3 o'clock.
     40. Mr. Alden read the Report of the Committee on Church Extension (See p. 569.)
     41. Mr. William Whitehead read a paper upon THE ETHICS OF EVANGELIZATION, of which a synopsis follows:
     Some reasons for study of spiritual ethical truth are:
     I. Because of the distinction between the morality of the world and the spiritual-morality of the Church. The world is full of what is called morality, and this is being continually improved and perfected. Civil and moral truths are being collected and applied to uses on an unprecedented scale; and the leaders and priests of the Old Church are skilled in the use of those truths. The moral foundation of the world's uses is a natural morality, arising out of natural-rationality. The manners, customs and institutions of men are being scientifically built out of false moral ideas.
There is more "morality" and fewer morals which are really such. Need to build our civil forms out of true moral laws.

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     II. Because spiritual-ethical truth is the internal historical sense of the Word, epitomized in the Ten Commandments, and given throughout the heavenly doctrines. (See "Adversaria" and "Divine Providence.") Present also in the scientific works (See "The Soul"). Involved in the works of philosophers and historians, and in imaginative literature These give a compendium of examples to assist in the formation of orderly spiritual-moral judgments for the sake of use. When those orderly spiritual-moral judgments become, as it were, the common sense of public opinion in the societies of the church, we lay a true foundation for the kingdom of uses.
     III. All the uses of the church are uses of evangelization. One special use of evangelization, however, is missionary work among the adult simple, both of the New Church and the outer world.
     Remainder of paper covered these two points:
     1. The moral obligations of evangelization. 2. Its method of administration, i. e., the civil form it should take.

     I. MORAL OBLIGATIONS OF EVANGELIZATION.

     When the use of evangelization is undertaken it becomes a duty. We have no right to take up a use we cannot perform. There should be indications of affection for the means as well as affection for the end. Experience has shown this use to be one of the most difficult of the uses of the Church.
     There are three ways of dealing with opportunities to evangelize the simple: (1) To let them go by through lack of perception, or lack of industry, or through a mistaken abnormal idea of leaving the subject in freedom. (2) To read opportunities into situations which do not warrant it and then to follow them up with irrational zeal. (3) To be sure that the opportunity has a rational basis for action and then go ahead. This is rational zeal.
     Missionary work is a certain form of pastoral work. Some practical suggestions, therefore, in order. They are mainly suggestions of what to avoid.
     1. Avoid any appearance of compromise on the essentials of the Church. Many things which a sensible man will not say in the beginning to a possible receiver of the doctrines. Some truths, however, which it is a duty to announce at once. The idea is often put forward that it should be insinuated to men that they are practically already in the Church. There is a truth in what is called "the permeation theory." The simple man who has with him some essential truth which may be addressed has with him the potentiality of the Church. Therefore a certain policy should be adopted toward him. Being in a rational-natural state, the work has to begin in that state. At first he will view spiritual truths in the light of natural reason, weighing them against the truths of his experience. This should be encouraged. He is to view the truth and its opposite, that he may be in freedom. The greater his power of rational discrimination, the more this is necessary, as "the simple" of today are no longer simple in the sense of illiteracy.

501

The essential truth of permeation is not a spiritual doctrine, but an educational policy for the sake of the simple. Natural good has taken the truth of permeation and made it more than it is. As a policy the means are to be furnished to give every man a complete rational freedom. But when men are taught that the potentiality of the Church is with them, they should be taught at the same time that this is not the Church itself.
     2. Pay attention only to those who appear to be affirmative, or who are most likely to be affirmative: (1) Those who acknowledge that there is a God; and who had lead a moral life from some perception of spiritual truth. (2) Those who appear may be spiritual, moral, civil or even physical truths. The degree of the truth is not the first thing. The first thing is the love of the truth of that degree for its own sake because there is in it what is Divine and from the Word. Just as the highest truths of the Pagan world were an introduction to, and a preparation for, the Christian Church, so the highest truths of today are a preparation for and an introduction to the things of the New Church.
     3. Avoid extreme attitudes. As you are attempting to present a rational religion you will not be expected to take irrational views of civil or moral things; or you will forfeit confidence. Some particular things to avoid are (a) Rigid insistence on externals. (b) Dogmatic statements about the hearer's religion. (c) A negative attitude in manner or matter. (d) Controversies without an end in view. (e) The personal issue. (f) Proselytizing for an institution.
     4. Avoid the appearance of inquisition.
     5. Avoid the appearance of coercion. Those who have gathered many truths should avoid taking an unconscious advantage. Study how to lead people in freedom.
     6. Avoid precipitate judgments; especially those outside of use. (See NEW CHURCH LIFE, 1909, p. 641)

     II. METHOD OF ADMINISTRATION.

     The following suggestions are made: (1) The systematic gathering together of spiritual-moral truths for this use. These truths are the first instrumentality; and to collect them should come first. No amount of business administration take their place.
     (2) A series of pamphlets instructing in spiritual-moral truths is needed. The prime requisites of such pamphlets are: (a) The affirmative presentation of truths directly to the simple, and no others. (b) A graded progression of subjects. (c) The simple direct language of the common people.
     (3) Suitable missionary teachers of exceptional ability.
     (4) Systematic correspondence with the isolated with a view to their spiritual welfare.
     (5) Preaching in the small societies by men long trained in pastoral work.

502

The policy of leaving these fields only to students and candidates is not an ideal one if the Church is to hold its own ground.
     (6) Aid to small societies or circles should be given with judgment, for a time, to those fields where, by reason of limited numbers and scanty means, the people are unable themselves to support the use.
     Conclusion: It is not well to minimize the institutional power of the Old Church civilization. But the door should ever be kept wide open to the simple; and the affection for this use kept alive. It is needed for our sakes; as a self-absorbed attitude is not a normal relation to the life of charity. The truth of divine revelation is not the private property of any man or body of men. It is given to all who will receive it and live according to it.

     42. DISCUSSION OF CHURCH EXTENSION.

     Mr. Carswell began the discussion by referring to such introductory works as Noble's Appeal to those who are of the Christian Church, and Dr. Bayley's books and Chauncey Giles' works. He gave an account of the establishment of the General Church in Toronto, through the labors of Mr. Hyatt. The Toronto Society had increased and some of the active members of it were those who came in through colportage work of Mr. Kelley, an Irishman, an English soldier, who started out as a Bible Christian and went about with his pack and distributed tracts, and had been engaged in Toronto at so many dollars a week. Many gave him his pack with books to distribute. He distributed them around houses and circulars, together with the books. Many members of the Toronto Society have come in through his efforts. He had met with many rebuffs, but he did not know what it was to be put down.
     Mr. Iungerich thought the books which Mr. Carswell had mentioned useful at the time they were written, but we should recognize changes which had gone on in the world. We require new sympathy in the appreciation of changes in the world, we need works adapted to our own times. He referred to the statistics gathered by Mr. Odhner some years ago, which indicated that the larger number had come into the Church through personal contact. It was because of some individual presentation and explanation. At the present we need in our work individuals who are in some use in the world, who are skilled in those uses, who understand the methods of living among men. These would probably do most effective work.
     Mr. Harris gave an account of the methods of work which he had employed during the past year in Massachusetts. Shut out from the societies of the Convention, shut out from the homes of the members of the society of the Convention in Abington he had resolved that he would go wherever he could find an open door, among those who had once had or whose parents had once had connection with the Church but had become out of touch with it. He had gone to the lost sheep of the House of Israel.

503

He had found the names of people who had once been connected with the Church in certain centers here and there throughout the State. He had visited those centers, had visited the homes of those people and preached to them the distinctive doctrines of the New Church. One thing that had helped him in his argument was the fact that they had once had a circle, or society, of the New Church in their midst, but it had died, and he endeavored to show them the reason why, to show them that the reason was that it had not been based upon the truth. Thus he was able to preach to them the distinctiveness of the New Church, the Divine authority of the Writings. He had endeavored to show them that if they would rest upon the Lord in his Divine alone, that they would not cease to have an interest in the New Church doctrines. Her would leave them for a month, and then return to find that they had been reading and were ready to ask questions. Then he was able to present to them this plan. That they should get together to read the doctrines and he promised that he would visit them as often as he could, but whether he visited them or not, they were to read the doctrines, and that we would furnish them with literature. Thus he had endeavored to create an interest in places where there was once an active New Church circle or society and in so doing he thought that he would be able to revive the work there, and revive it on the lines of General Church work. He had, as yet, found no opposition on the part of the Convention. Surely there were some among those societies who really loved the New Church, who would hear with delight of any effort being made to keep alive the New Church activities among them. This was his hope, to gather in the lost sheep of the House of Israel. He felt a great joy in the work. He promised nothing, but he had said to these people, "This is the doctrine of the New Church. We have begun on new lines; the old methods have failed, and you are a proof of their failure, I believe there is a more excellent way." That was a line of argument they could not meet, and he believed that this method would lead to some result. The work was at times discouraging, but there was joy in it, which could not be expressed and he was satisfied that it was of the Lord. In the neglect of the teachings of the doctrines of the New Church, Unitarianism had crept in and done its deadly work among the people of the New Church.
Mr. Waelchli dwelt upon the importance of this new work into which the General Church had entered. He said it was a new use, although really it was not a new use, for the General Church. It was work which had been done in the past by the Academy, and had been done successfully. We need have no doubt whatsoever as to whether this work of Church Extension will be successful or not, because our past endeavors in it have been crowned with wonderful success. He referred to the work done many years ago by the Academy in sustaining the work of some of the societies which at that time were weak, and now are strong and flourishing. Chicago was one of the societies situated in that way and Berlin also was one of the places. The work in these places had received aid so that it might be built up. The help had been reduced year by year, as the Church grew and was enabled to take the support of the work upon itself.

504

In this way the work had been successful in various centers. Let us do all we can to revive that work. Work along the same lines as in the past where there are weak societies. There are weak societies now which call for our support. It was not necessary to support them to the same extent as the societies of which he spoke had been supported, because at that time the schools also had been supported, but the time might come when we might do that also. To support schools in the various centers would build up the Church all the better. There were all the time children growing up and becoming adults, who again would do their part for the further extension of the work. Those places which had been built up in the past should do their part to extend the work to other centers, so that the blessings which they enjoyed in the Church might also be given to others. Filled with this spirit, let us enter into this use, and perform it as vigorously as possible. Contribute to it not, however, so as to cause the general fund to suffer, but keeping up that fund and increasing it, and at the same time doing all in our power for this extension work. Let us earnestly pursue this work which our body has undertaken and which is already showing good results. Zeal in missionary work is nothing other than zeal for the salvation of souls, which should be the zeal of zeals in every Church, and as we enter into this more and more fully, not only will we increase the number of the Church, and of the heaven of angels, but the Church itself will be strengthened, for we are taught that in the societies of heaven there comes increase of life with increase in numbers provided there be unanimity. Of that unanimity I think we need have no doubt, so long as we are true to the principles of the General Church.
Mr. Gladish referred to the monthly visits which he was making to two places, Cincinnati and Columbus, O., in each of which places there were small circles. The attendance had been from six to ten in either place. His work had been somewhat interrupted by sickness in his own family, but it would be again begun in the fall and kept on permanently, and called Church conservation, rather than Church extension. The work New Church people in Cincinnati to draw upon, there were already three families that could be counted on, besides some others who had shown an interest. He agreed with a previous speaker that the work should be called Church conservation, rather than Church extension. The work had not been among outsiders, but it had been primarily among our own people, and the work had some effect upon the Convention.
Mr. Bowers expressed his great appreciation of the new form of work in the New Church. It seemed evident that the time had come for extension work to be done, and he was delighted to see that the work was being undertaken. That it would be followed by results there could be no doubt. It was a universal principle that all things begin from centers. The thing to do was to establish centres, concrete, definite centers, in which the faith and life and worship and instruction could be carried on, and there was no doubt but that it would go forward and the Divine Providence of the Lord would be with the work.

505

     43. On motion of Mr. Waelchli it was voted that the order of the day for tomorrow be changed, and that we have the reading of two papers tomorrow morning if time permits.
     44. The Assembly adjourned at 5 o'clock.

     FOURTH DAY--SATURDAY MORNING.

     June 18th.
                         10:30 o'clock.
     45. The Assembly was called to order and opened by Divine Worship conducted by the Rev. Richard de Charms.
     46. The minutes of the previous session were read and approved.
     47. On motion, it was voted that the Book Room Report be made the order of the day for 3 o'clock.
     48. The Report of the Orphanage Fund was read by Mr. Childs. (See p. 564.)
     Mr. Childs stated that the balance in hand was much less than at this time last year. Additional work had been undertaken by the Fund during the past year.
     49. At 9:50 o'clock a recess was taken until 10 o'clock, when the Rev. Enoch S. Price read a paper on THE STUDY OF THE HEBREW LANGUAGE. (The paper will be found on p. 18, of the Journal of Education.)

     50. DISCUSSION OF PROF. PRICE'S PAPER.

     Mr. Doering expressed his appreciation of the paper. There were some studies which were of more value in the development of the spiritual growth of a man than others, and Hebrew was one of these. We know from the recent development of the growth of Swedenborg's science that these things have an effect upon the very substance of which the man consists and he hoped for the sympathetic support of the Church in the giving of these things. The youth in the wild ass state could not realize that there were some things of more value to the growth and structure of man than others. They were concerned about the things which they called of practical advantage to them, but the adult members of the Church can see, and could give intelligent and affectionate support, which would make the work much easier and lighter.
     Mr. Iungerich referred to the fact that the Jews, although an evil people, were protected through their rites and the reading of the Hebrew, and led to believe themselves a good people, and were conjoined externally with the heavens.

506

What is called the external Divine sphere comes from reading with affection the externals of the Word. The same value might be derived to the New Church from the development of affection for the reading of the Word in the Hebrew, but different in that we are able to develop an interior affection for the truth. To get into the external Divine sphere through reading the Word in the original would strengthen us, give us a basis for the Church and make it almost impossible for a man to leave the Church, since he would thus be internally and externally in the Church at the same time.
     Mr. Odhner recalled that the sole purpose for which the whole Jewish people had been preserved for so many thousand years was that the Word might be preserved in the Hebrew; also the distinct prophecy in the letter of the Word that "this generation shall not pass away" until the Lord's coming, which means that the Jewish race would remain until the Second Coming in order that they might remain guardians of the Word, and that then they might pass it over to the New Church. From this it could be seen what a fundamental thing for the existence of the Church, how important a thing it was, the culture of the Word in the Hebrew. That use would be taken away from the Jews and was now being taken away from them. He did not suppose that there was a single Church in the whole world except ours which cares for the Hebrew language to any extent The Jews all over the world were giving up the study of the Hebrew, in the degree that the New Church was beginning to appreciate it. These things had been pointed out as long ago as 1837 in Cincinnati by Dr. Burnham, who was the first to call attention to the importance of the study of Hebrew in an article in the PRECURSOR. Mr. de Charms made a specialty of it, and Mr. Benade and the Academy men have since that time studied more and more deeply into it, and there has been a growing appreciation of it. Then came the time when possibly there was an overdoing of it. It went to an extreme in the idea that every layman should know it. He had heard statements even, in effect, that by and by we should not need translations of the Word because every Newchurchman would read the Word in the original Hebrew. Because of this extreme there was reaction, but at bottom the early remains implanted in the Academy and General Church were there. One reason why it had passed out of sight with the people was the absence of a textbook from which could be acquired some rudimentary knowledge of the Hebrew.
     Mr. Childs had wished that there were some such text book. He had taken a partial course in Hebrew with Dr. Leonhardt Tafel but had been forced to give it up on account of his eyes. But many could use it, and by it a general knowledge could be given to many who, without it, would never have such knowledge in this world.
     Mr. Rudolph Roschman had begun the study of Hebrew through curiosity to learn the meaning of the saying of the Word that Not one jot or tittle of the law should fail.

507

He had been taught by Mr. Czerny, and could still pick out some words, and the delight which he had received had amply repaid him. It was very important the children should get that which they could get in no other place. It was expected that they should get a different kind of education from that which they could get in other institutions of the world.
     Mr. F. J. Cooper expressed his appreciation of the subject. They had had but little New Church education in England, but Hebrew was one of the subjects taught by Mr. Bostock and he had been one of those to receive instruction. Though he could not read it now, he had enough to join in the reading of the Hebrew anthems, and in the repeating of the Ten Commandments. If the children could get only that and know the importance of it, they would be a hundredfold repaid.
     Mr. Pitcairn hoped that the paper would stimulate interest in the study, and that the parents would encourage the children in it. He hoped that the opposition which there had been on the part of some would pass away, and we would come into the former state, where the great importance of the study had been recognized. He emphasized the fact that the New Church was the custodian of the Word. For that reason alone it was a necessity for the New Church man or woman to understand Hebrew, and to begin with the children, so that in time all Newchurchmen would understand Hebrew as some have done in the past. By means of Dr. Tafel's interlinear there could be gained by any one a sufficient knowledge of the Hebrew to be very useful to him.
     Mr. Cronlund urged the cultivation of knowledge of Hebrew, in order that the New Church may enter interiorly into the mysteries of faith. By means of this language heavenly remains were stored up with little children. This was evident from the delight which they manifested in the acquiring a knowledge of it, and in singing it. Those who listen to it are profoundly impressed and moved, for it furnishes an ultimate, a vehicle by means of which the affections of the angels are communicated.
     Mr. Price gave an interesting account of the newspapers printed in the Hebrew characters. The language was not Hebrew. The Jews were giving up the study of Hebrew.
     Mr. Caldwell said there had been doubts expressed in Parkdale because the time given to Hebrew took away from other things which would help in the world. He did not believe this complaint well founded.
     Mr. Iungerich: The prime idea of the General Church, of the Academy, was to develop a class of leaders, both of the clergy and the laity. The minister must be supported by the sympathy of the laity. The man who is prosperous in business and desires to help the school cannot do it unless he is learned in the things of the New Church. With the affection developed here, and the instruction given here such laymen would be of great assistance in the development of the Church.
     Mr. Childs had never had any doubts as to the study of the Hebrew, but it might be carried too far with those who had no idea of going into the ministry. But what was of importance was that every graduate of this school should be able to read the Writings in the Latin, at least as readily as he reads the English.

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     Mr. Gilbert H. Smith had been a member of the class in Hebrew where there had been revolt against it during the past year. He believed that the chief causes for this were two, First, the growing opinion that only those subjects should be taught in the school which are going to be of use in going on with higher education. The other was that the instruction in Hebrew had been too scientific, Ha believed from his knowledge of the study of other languages that the same amount of time that is given to other languages, devoted to the study of Hebrew would give far greater results than in the languages usually studied. But the study should be inspirational rather than scientific.
     Mr. Alden related his experience in teaching Hebrew, his only experience in this direction. He had two pupils, one lesson a week, of one hour. He had made no endeavor to teach any more of forms or grammar than had been absolutely necessary. The first chapter of Genesis had been read and understood in a series of lessons extending only from November to February. He believed that it was a mistake to make too much of the grammar, and that the teacher should, for a considerable time, give the meaning of new words, and not place upon the student the burden of searching for words in the lexicon, which was one of the most serious difficulties to the beginner in Hebrew.
     Mr. R. G. Cranch: Instruction in the Academy schools was for heaven and for the world. In the study of Hebrew we had to remember that it had little relation with our mother tongue, while other languages, as the Latin, were the basis of our own language, and the study thus had a double use. If more time could be devoted to the Latin so as to get that thoroughly, it would give us better command of our mother tongue, and not only that, but would give us the means for reading in the original the revelation to the New Church.
     Mr. Swain Nelson: We ought to devote most of our time in teaching the Hebrew to the children who easily learn and with whom there is the greatest delight in the learning.
     Mr. Whitehead moved that those in charge of the Journal of Education be requested to find a place for the paper in the Journal, so as to reach the patrons of the school. He believed that the paper should dispose of the doubts which had been felt as to the study of Hebrew.
     Mr. Charles Pendleton thought that the criticism had been of the manner in which Hebrew had been taught rather than of the Hebrew being taught. Every school recognized two classes of studies, those which were practical which must be mastered, and those which were more cultural, which do not require such mastery. He seconded Mr. Whitehead's motion.
     Mr. Acton was reminded of what was said in the world of the Ten Commandments. They were good for children, but when you ceased to be children you might forget them. We say Hebrew is good for children but afterwards may be forgotten. It is not surprising that after a series of years during which they have had no use for it we find in them little ground of response. In his own family the children had liked the Hebrew.

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They had learned it by heart. It was easy for them to learn and a great delight to the teacher to teach them. He would take that affection and make some use of it. Do not relegate the Hebrew to the School; let them use it at home in the family worship. Let them say a few verses, let them repeat one of the Commandments. Keep that up and we would cultivate something of that affection in the children that would bring a response when they came to the later study of the language. There was one use in the Hebrew we did not fully understand; Whatever was done in one world affected the other. The reading of the Hebrew is really of use to the angels, and to the mind of man. He made no appeal for us all to be learned men, nor for the rejection of the English Bible, but that we should do something to cultivate the affection for the Hebrew tongue, which we find in our children.
     Bishop Pendleton had been requested to open the Theta Alpha meeting with a religious service as nearly as possible to what it had been fifteen years ago, when we made much of the Hebrew. He had been very much surprised to see how well they remembered the Commandments in the Hebrew. They were repeated by a large number of ladies without any halting or error. He was still more surprised to see in the singing of the Hebrew anthem how well they remembered, the affection with which they sang, and the great volume of the singing. He had never heard the like before.
     Mr. de Charms dwelt upon the great use it would be for the mothers in singing to their children to use the Hebrew. This use those mothers who had been trained in the Academy Schools could perform.
     Dr. Richardson would not dispute the greater use of Latin to life in this world, but we are not living for this world, but were preparing for the spiritual world, and to that end some knowledge of Hebrew, even if only a little, would be very helpful.
     Mr. Acton: Quite recently one of the most prominent members of the Academy passed into the spiritual world. At his request shortly before his death, his wife and he joined in the singing of a Hebrew anthem, which they had sung together in the Academy School at a time when the Hebrew language was made much of. In that singing was ultimated with them all the affections that are represented by the Church. I have no doubt that that Hebrew singing formed a powerful ultimate for the more complete presence of the angelic spirits and angels. Certainly by those who were concerned such a presence was felt. The words of that Hebrew song were the last earthly words he uttered, and they remained in the memory as an ultimation of all the affections which are represented by the Church he loved.
     Some objection was made by the editors of the NEW CHURCR LIFE to Mr. Whitehead's motion; and, by request, the motion was withdrawn, with the understanding that Mr. Price's paper was to reach all the patrons of the school.

     51. The meeting then adjourned to meet in the afternoon at 3 o'clock.

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     AFTERNOON.
                         3 o'clock.
     52. Mr. Alden read the Report of the Academy Book Room, (See p. 566.)
     Mr. Doering wished to supplement the appeal made by Mr. Alden, and to call the attention of the General Church to an implied obligation. The Executive Committee had requested the Book Room to publish the Liturgy, and the statement had been made by various members of the committee that the Church would stand behind the book. The Church had subscribed for copies of the book, but had not stood behind it sufficiently to enable the Book Room to go on with its other work. The Book Room had used seventeen hundred dollars beyond the amount received from the sale of the book, and the work of the Book room had been thereby crippled. We had heard this morning of the need of a primer of Hebrew;
     Mr. Alden had referred to Mr. Odhner's CORRESPONDENCES OF CANAAN, there was the Bishop's treatise on EXPOSITION, all of which would be of immense value to the Church if they could be published. He, therefore, supplemented Mr. Alden's appeal for contributions to relieve the Book Room from the incubus under which it now labored, an incubus which it has incurred for the benefit and welfare of the Church.
     Mr. Carswell thought it a sad state of affairs, and not much of an encouragement to the Book Room to go on and publish anything else.
     Mr. Odhner said that it was not an encouragement to the authors of the Church. For about two years this condition had existed and would continue to exist indefinitely, unless by private subscriptions this debt be paid off. The LIFE was now the only means for expression. When it was a question of some necessary text book, nothing could be done. This was one of the most crying necessities of the Church. He was especially concerned for the work on THE CORRESPONDENCES OF CANAAN, of which he had felt the need as a text book for the schools of the Academy and for the Church at large. It had been published serially in the LIFE and the plates had been held, but unless some one came to the rescue the plates would be melted up, and what he considered a valuable text book would not appear.
     Mr. Carswell thought that there should be raised a fund of five thousand dollars to liquidate this obligation already incurred and to provide funds for further publication. This could only be made up by those who could do it without interfering with the income of the local societies, with the extension fund, or with the General Church funds. That was about the only way it could be done. If the Book Room published the Liturgy on the strength of a promise from this body to stand behind it, it ought to stand behind it and to liquidate its obligation.
     53. Mr. Carswell moved that the matter be referred to the Executive Committee for consideration and action.

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     Mr. W. B. Caldwell believed that the thousand dollars deficit would be paid for by the publication of the second edition of the Liturgy, but that would take some time. It had a very small sale, but it would not have been possible to come out clear unless we has charged a much larger price than the book was worth. We were in an awkward position.
     Mr. Carswell's motion was seconded by Mr. Childs.
     Mr. R. B. Caldwell, Sr., expressed his great appreciation of Mr. Odhner's papers on THE CORRESPONDENCES OF CANAAN. He thought they would constitute a useful text book on the subject. He thought it would inspire a contribution of the necessary means to have it published.
     Mr. Acton: The practical way of doing that would be for those who wish it done to give their names to Mr. Alden as subscribers. Those strongly in favor could order several copies. He thought there should be a sufficient appreciation of the papers to bring forth $150.00.
     54. Mr. Carswell motion to refer the matter to the Executive Committee was then carried.
     Mr. Carswell suggested that the Book Room would be helped if copies of the Liturgy were purchased by individuals for home use. He asked Mr. Bowers as to how; generally he found copies of the Liturgy in the isolated families which he visited.
     Mr. Bowers said he found them generally in the families of members of the General Church.
     55. Mr. Pitcairn read a letter from M. Hussenet, of Paris, France, speaking of the difficulties attendant upon obtaining a suitable place for worship. If services were held in a private house there were several who would not attend, and it was found very difficult to rent a suitable public room on account of religious prejudice. They had at last succeeded in renting a room, at the cost of one thousand francs a year, but besides this there were taxes and the expense of furnishing, which were a very heavy strain on their resources. They were, therefore, in considerable anxiety as to their future. Madame Lucas collected only about ten francs a month. The old members of the Church in Paris had been written to, but without results. All the members of the Church in Paris were poor and it seemed to append upon the friends in America whether the work should continue there.

     Mr. Pitcairn supplemented the letter by saying that there had been contributed from the Extension Fund, the sum of twelve hundred francs, or about two hundred and forty dollars, for the coming year to enable them to rent a suitable place in which to hold their services.

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The Church in France had had a very interesting history. There were about the middle of the last century numerous receivers, there were prominent persons who were members of the Church, and a great deal had been done at that time in the way of circulating the Writings of the Church. M. Le Boys des Quays had devoted his whole life to the translation of the Writings, which had been distributed among the principal libraries, not only of France, but also of Belgium. The works in French had been sent to the Island of Mauritius, and there been spread through the instrumentality of M. De Chazal, who owned a sugar plantation there. This resulted in the formation of a society at one time consisting of two hundred members. A journal also was published in Mauritius, and there were still many members there. At one time they had asked for a minister from the Academy which, at that time, it had been impossible to supply. They now had a minister, a Rev. Mr. Fercken, who understood French.
     Mr. Odhner stated that the few members of the Church in Paris were very earnest Newchurchmen, fully in sympathy with the Academy views. There was in Paris a temple in the Latin Quarter, which was owned by Madame Humann but it was not possible to use it, because Madame Humann was not in sympathy with our body.

     56. Mr. Acton moved that Mr. Pitcairn be appointed messenger to M. Hussenet and the members and friends of the General Church in Paris, and convey to them the good wishes of this General Assembly and our prayerful hope that they may succeed in establishing a strong center of the Church in Paris; our sympathy with them in their movement and our hope for their growth. The motion was unanimously carried.
     57. The opportunity having arrived for the reading of his paper Mr. Bowers stated that he had some time ago given notice of having prepared a paper on the subject "THE SPIRITUAL CONCEPTS IN SWEDENBORG'S NATURAL PHILOSOPHY." He had been invited to read the paper at this Assembly. At the beginning of the session it had been suggested to him by one of the clergy present that it would be well to defer the reading of his paper in order that further discussion of the paper read yesterday morning might be had. He stated that he was perfectly willing to defer the reading of his paper, and to waive the invitation to read it.
     58. Mr. Acton felt that the Assembly owed an apology to Mr. Bowers. A time had been fixed for the reading of his paper and been passed over without request or apology.

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There had been no intention to slight him, but the Assembly had been carried away by the interest of the subject. He therefore moved that the Assembly now listen to the paper by Mr. Bowers.
     59. Mr. Alden confessed that he was the clergyman who had suggested to Mr. Bowers that the reading of his paper be deferred. He had done this from no personal feeling but from a sense of the great use to be performed by the adequate discussion of papers presented to the Assembly. He understood that there had been expressed a general desire for the discussion of Mr. Pendleton's paper. He, therefore, moved as a substitute to Mr. Acton's motion that the Assembly proceed to the discussion of Mr. Pendleton's paper.
     60. This motion was carried by a vote of 55 to 41.
     61. The Assembly thereupon proceeded to the discussion of Mr. N. D. Pendleton's paper, on "THE DIVINE HUMAN, ORGANIC AND VISIBLE."

     Mr. Czerny: All who have read the Doctrines to any extent must be aware of two sets of passages on the subject, one stating that the Lord's Divine Human is visible and the other that it is not. Mr. Pendleton had, to some extent, solved the difficulty. Several passages stated that the Lord united the Divine good to the Divine truth in His Human, and with that Human He entered the Divine, in which He was from eternity. As Mr. Pendleton correctly stated, what is infinite cannot be seen by a finite being. For the Lord entered into the Divine with His glorified Human. That is not visible to finite beings, but there is a Human to be conceived of in another sense, which is an emanation from that Divine, which is a different thing. The Word, as it is in itself, is not perceivable by any finite being, neither by angel nor man, but the derivations of the Word, the finitings of it, bring the Word into finite forms, visible or conceivable to man and so understood by man. He asked what
     Mr. Pendleton understood that to be which emanates and finites itself, or covers itself with finite substances so as to be visible. For every man in the universe who believes in the Divine being thinks "I shall see that being."
     Mr. Acton asked as to something said in the paper about the Lord appearing as a man in the sun. He also asked the opinion of the author as to the difference in the Divine Human before and after the glorification.
     Mr. Iungerich read from the T. C. R. No. 472 where it is stated that the infinite, love and wisdom, life, light, heat, are not creatable, and continued: All these things are uncreatable therefore they are infinite and Divine, and that in line with Mr. Pendleton's paper seems to give an understanding of what is meant in its broadest sense by the Lord's Divine Human.

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It means the Lord is present everywhere throughout the universe in the greatest and the leasts, in each single particle by the inmost activity which is there viewed in itself. That, he thought, was the explanation of the paper. All activity, viewed in itself, is Divine. Those activities viewed in themselves as inmost activities, clothed themselves in activities in more subordinate planes. Those grosser substances can be made active and that is the means of accommodation of the Divine human. That brings in the idea of the Gorand Man, which is heaven. The Lord is the soul of that Gorand Man, because He is the active thereof. The angels themselves and human beings who constitute that Gorand Man are simple passive membranes in which the Lord's activity can work. When that activity is received by those membranes, or human beings, passive substances, those passive substances become quiescent to that activity and may themselves be regarded as the Lord's body. This suggests an explanation of the holy spirit, which, to my view, is quite satisfactory. The Catholic Church says truly that the bread and wine are the Lord's body. (Mr. Odhner: Become the Lord's body.) The statement is true, but their conception of it is false. They have a material conception; but if we regard the substance as containing in it this activity in itself which is uncreated then when a man takes those elements in a reverential state he puts himself in a state where, as the Psalmist says, he can taste and see that the Lord is good.
Mr. Odhner: I suppose Mr. Iungerich meant the Lutheran Church, which sticks to the letter of the Word, that the bread and wine are the flesh and blood of Christ. The Catholic Church says that they become the flesh and blood of the Lord. This is the doctrine of transubstantiation, but the Lutheran doctrine is literal acceptance of what the Word says. What the Word says is true, even in the letter. The bread and wine are the Lord's flesh and body, but what the body and flesh signify they do not know. The blood signifies the divine truth and the flesh the Divine good. The bread and wine are the most ultimate expressions of the Lord's love and wisdom.
Mr. Acton: This second essence which the Lord brought into the world by glorification was an organic thing. That indeed was infinite, but by the Lord made visible and thus finite. It might be clearer to state what was involved in that. We are told in the Writings that the glorification of the Lord cannot possibly be understood, except by a study of the regeneration and reformation of man. That is, it cannot be understood except in man as a type, and here again we have the necessity of the study of man, a necessity which is evidenced in all the Doctrines of the Church. Now when man is born he consists of a soul, and this soul has descended and formed to itself a body, and in this body the soul alone is what rules, and it is present in the body as in its types and representatives, and it is present in the world only in a body and representative. Its further progress is that it may be present in the world actually, and for that progress it must be united and married to the body. First the descent of the soul and the forming of the body, then the soul appearing in the body, as in a representative or type.

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That is, the type of the Lord before His coming. The Lord was present then the supreme finite essence was present, clothing itself with representatives and types, even to the ultimate types of nature, and man saw the types. In the Most Ancient Church nature itself was the Word, spread before their eyes, and because they were unperverted when they beheld this Word they received intuitions and perceptions of the nature of the Divine invisible essence, and as the Church grew they came into greater and greater knowledge of this Divine essence, and came to know that there was no invisible God, but that He was visible, so that they saw Him visible in all things of nature. They said He was a man, but this was not sufficient. Whether man had fallen or not, it was not the end of creation. The end of creation was that the Divine should actually become present in the world. Now we go back to man and see that in man's growth in the body and learning knowledges and growing intelligent and wise he receives the knowledges from the world and sensual impressions from the world and forms those in himself as a vessel, recipient of God's life, correspondent to the soul. The soul flows into and enlivens the vessels and forms from this mutual union of soul and body, or of the outflowing soul, and, if I may so say, expresses the inflowing or upflowing body,--it forms the human mind, and that human mind brings something into the world which did not come from the world, which did not come from the body. It brings the wisdom and intelligence of the soul down so that it can be seen not in types and representatives as before, but where it can be seen as actual love and actual wisdom, as manifested in the words of man and in their deeds; so that when we have the birth of the human mind by regeneration, that is to say, when by man's coming into correspondence with the supreme things of the soul, according to the soul flowing in and enlivening them, the soul has made its actual appearance in the world, and by that actual appearance there is constituted a second essence. It is one with the first essence. It is not different from the first essence in itself, but it is the first essence that has now taken to itself a body. It has taken to itself an addition, and it now appears in the world as a second essence, and from this second essence it has a power it did not have before. And here we have what can be comprehended with more or less readiness. Here we have revealed in the Writings and especially brought forth by the study of the scientific writings, a study for which we are so indebted to Miss Beekman. Here we have an image of the glorification of the Lord, the Lord who, as the supreme Jehovah, or supreme essence, descended into the world and formed to itself a seed in the womb of the Virgin, raised to itself a body, and the things of the Word, received in that body and by obedience to them, brought those things into correspondence with itself, and finally not only into subordination as we do, but into union and by that there came into the world a second Divine Essence, and this Divine Essence was the Divine Rational Man, the Divine Natural, the Divine Sensual, which the Lord formed to himself on earth in the same way as man forms his mind on earth, except that man's mind remains closed, and is merely reactive to the Divine, but the Lord's mind was opened or united, and became one with the Divine.

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Nevertheless, the two are analogous, the Lord's Divine rational constituted the infinite Divine Essence, below the Spiritual Essence and yet one with it. Although one with it, it constitutes what is called in the Writings an additament, an addition. It was infinite nevertheless. The infinite, so come down, that it could be visible. When we consider the pure infinite, we consider what is invisible, but this is the infinite made visible and we can see that it is visible in this simple idea, that when the Lord came on earth and after thirty year's sojourn on earth in temptation combats He then from His Divine mind spoke the Divine infinite truth in a way that could be comprehended by the Jews; and He gave far more than they comprehended, in a way that was comprehended by the early Christians; and more than they comprehended, He gave a great many truths that might have been comprehended by the Christian Church, if they remained in integrity. Thus we can see the Lord as a Divine man gave forth to the man of the Church truths which had hitherto been invisible, and we can now see that from the same Divine mind which inspired and led Swedenborg He has given to the Church a knowledge of the Divine Essence itself. We know little of it as yet but if we keep to our general truths we will grow more and more in the seeing of it, that is to say, approach more and more to the very palladium of the Church.
N. D. Pendleton: Mr. Czerny in his remarks cleared the air for the discussion of the main purpose of the paper when he referred to the question which has arisen many times in the Church and in the minds of Newchurchmen, namely, with reference to the two passages in the Writings, one stating that the Divine Human is infinite, and the other that the infinite is invisible, presenting apparently an obvious difficulty. If the Divine Human is invisible in what sense is it visible? The paper referred to more points than that one, but it was the endeavor in the paper to show to our understanding these facts and in what way we can recognize that the Divine Human is infinite, and how it is visible in any other than in the old way which the Church has seen in images. Or, in other words, did the Lord Jesus Christ and His body when He was fully glorified, pass above and through the heavens above the mental range of men and even of angels. The statement is that he did so ascend, but also other statements are made that he is visible. The question is the same that is involved in the first idea with which Swedenborg starts his whole philosophical scheme of creation the same difficulty comes with reference to the matter of how can the infinite Divine finite itself; and we hold to the ground that there is not a particle or substance in nature or on any of the planes of nature made out of nothing or of anything that was not in itself Divine. That is all things down to the very clods of the earth, when rationally analyzed they return back to those things which Swedenborg terms primitives of the spiritual sun, which are in themselves Divine.

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Now it appears clear that Swedenborg in his natural philosophy of creation does give us certain natural ideas of creation upon which we base some conception, and, indeed, a very clear one, of the mode and method by which the Divine finited itself, and when the subject is regarded interiorly and followed out with the parallel lines of the teachings given in the Writings concerning the subject of creation, concerning the subject of glorification it will be found that a similar problem presents itself. The same idea must be had in mind. The infinite did finite itself. In some sense, the infinite finites itself. It becomes visible. It becomes visible to our rational perception, and it is on that ground that in the other world it is visible to the eyes. The Divine Human is visible to the eyes of the angels, if the angels see as they think. There an idea is identical with sight, and if they can conceive and understand with the mind the fact and to some extent the mode by which the infinite finites itself, so also are they enabled to perceive or see the same fact.
With reference to the Lord, the Second Divine Essence is to be thought of as distinct from the first. The First Divine Essence was man in conatus; the second was man born. By reason of His birth and glorification, He stands before our spiritual eyes as finite. Let us live in the sight of Him, loving Him, and enter into conjunction with Him.
Mr. Odhner had nothing further to add, except one idea, that the New Church alone, of all the Churches, since the beginning of the world, worships God in His visible Human. It was the teaching in the INVITATION TO THE NEW CHURCH, that all the Churches before this one worshiped an invisible God. In a sense they had a perception of the visible of the Lord. The Celestial Church, the Most Ancient Church, had a perception of the Human of the Lord, nevertheless He did not come to them in His own ultimate Human, nor in the Ancient Church, when he appeared through angels and spirits and to the prophets; nor did the Christian Church ever see the Divine Human. What they saw was the human taken and undergoing glorification. Even on the mountain, what the Apostles saw was only a representative of the Divine Human. But to no church, except to the New Church, has the glorified Human been revealed. In the New Church He has come in His own glorified Human with the idea of visibility elevated to a higher and spiritual plane, so that we shall not only think only of the Lord Jesus Christ from His mere appearance as a person on earth, His finite appearance, but we shall think of Him as present with us in the Divine truth now revealed in the Doctrines of the New Church. When we begin to discuss the question of the Lord's glorification, and the glorification of the body, the revelation of the degrees of the glorified body,--and by means of the natural scientifics, we are enabled to get into deeper waters than any human being can possibly fathom. That there are solutions, that there will be more and more light upon that question, is without doubt; and I believe the light will come by the way of the study of Swedenborg's scientific works.

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But in the meantime, let us i, the New Church rejoice in this, that we have the Lord ever present with us, and that we can see Him, for He who said, "Behold, I am with you all the days, until the consummation of the age," who did not leave the world, who did not leave his Church,--even as a person,--that person is here, and that is the reason why in His Second Advent He did not come in person; for He is still here, He is here in the very ultimates of nature, though we cannot see Him; but we can see Him, even in person, the moment we think from the New Testament, where He revealed himself even in His earthly person; but beyond that we have now the revelation of Divine truths, every one of which is the Lord Himself in the Divine Human, and is the Word and is God visible--that is, I believe, the true visibility of the Lord Jesus Christ to the Newchurchman.
     Mr. Czerny: All this is all very well. We have read it over and over again, but what I wanted to know is what appears to those in the other world when it says the Lord sometimes appears outside of the sun, sometimes appears in the angelic societies, sometimes as a flame.
     Mr. N. D. Pendleton: The Divine Human in the sun does appear. That is my contention that the appearing of the Lord in the heavens by aspect-sight is one thing, whereby it is said He fills an angel or angelic society with His presence. But it is said the Lord is personally present only in the spiritual sun, and that He there appears and can be seen. That is a personal appearing of the Lord by virtue of inherent powers of finition that lie within the primes of which the sun is constituted, the power of the Lord by virtue of the sensual glorification of the Human assumed in the world, which is now in the midst of that sun, and there alone. When the spirit was asked how the Lord appears to the angels of this earth, he said, He appears in the midst of His sun, as a man. Now the power of His so appearing there is the power that is derived, an inherent power, in the Divine Itself of finiting Itself, giving us, as it were, finite presentation of itself. It is the same power that enabled Him to create.
     Mr. Czerny believed that the majority had believed that the glorified Human as it is in Itself appeared; that the Lord in the Divine Human returned into the Divine, in which He was from eternity. It is the common impression that that very sensual Human which became Divine Good is visible. From what I have read this is not the case.
     Mr. Pendleton: It shows that it is also the Divine Human in its infinity as an ultimate. In its infinite connection with the infinite soul, it is not visible, but that same Divine Human is that which presents itself as visible in the spiritual sun on the plane of the spiritual sun, and there only, just as it is that same Divine Human which creates from Itself every finite being in the universe. When we go back to the starting point, where the finite ceases, there we see something presenting itself as finite. It is not finite, but it presents itself as finite.
     Mr. Carswell: Swedenborg says the Lord appeared on some planet, and the disciples recognized Him as the Lord they had seen on earth, It appears from that, then, that the Lord is capable of appearing in the same character as He exhibited on earth. As I understood it the love of the Lord is the love of His manifestation.

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His manifestation, I understand, is in the letter of the Word. "Come unto me, . . . and I will give you rest." Now the Lord, as He appears in the letter of the Word, comes to us on our own natural plane; to love Him is to love that manifestation, that it to love the truth and the good.
     Mr. Acton The subject we are discussing is a supremely profound one, and we all feel that it should be approached in the spirit of the utmost reverence, and is has ever made me have some doubt as to bringing it into the sphere of public discussion. I believe it very useful to do so, but we want to keep away from the sphere of mere debate on a subject that involves our ideas of all that is holy and true and good in the world. We also, in the discussion of this subject, are apt to become very obscure as we use interior terms. The Lord in the letter of the Word has given us a sight of Himself on earth, not only as He lived on earth, but after the glorification, and that is the ultimate on which we rest our whole belief in the Divine Human of the Lord. We are especially warned against thinking that the Lord came upon earth and then ascended and again became the same Divine. It says the Lord was united to the Divine, but the Lord never became the same as the Divine before. As I understand that statement, it means that the Lord has made the natural Divine and that the natural which He has made Divine is that which now reaches us, that which now gives power to understand the Writings, the power to conquer evils, the power to live our life. Now I know that we say Divine natural, and perhaps we do not get a clear idea about it, but let us at any rate rest on this that the Lord Jesus Christ revealed Himself as a man and talked to His disciples, after the resurrection. He talked to them, instructed them, pointed to Himself, that it was He and that this must always remain as the ultimate of all, and however interiorly we go into the subject we still have before our eyes this Divine man, who has revealed Himself in person, and our endeavors to understand should be to understand that Divine Man more and more fully, but never to go away from that which He has revealed to our natural sensual sight, namely, that He was an actual man.
     Mr. Childs: As to seeing the Lord in the Word, one passage seems to indicate that we never see the Lord in the Word except as to the hinder parts, for it says that the meaning of the passage is the whole visible things of creation. When they are seen, we are seeing the Lord as to the hinder parts and also we so see Him in the Word in such things as come under man's comprehension. That seems to indicate that we never see the Lord as to His face. What we see in the Writings is not the face of the Lord.
     Mr. Odhner: In general, we have this doctrine that what we see is neither the Father nor the Son, but the Holy Spirit. But the Holy Spirit is the Lord Himself, it is the Divine Human in heaven, that is our Father in the heavens, that is what we see and worship. We do not worship that which is non-comprehensible, but the Lord in His Word, and there we have the whole of Him, and not only a part of Him. So that while it is true, as Mr. Childs says, that there are teachings and passages to the effect that no one can be conjoined with the Divine Human as it is in itself, because that is infinite and eternal and one with the Father, yet the Human or Divine which flows from that is also the Divine Human.

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The Divine light which is from the sun is also the sun, but the sun in the atmosphere, and so the Divine Human, which we worship and are conjoined with and which is visible to us, is the Holy Spirit in the heavens.
     Mr. Acton wished to emphasize that we should not argue merely about words. We have all eternity to learn the doctrine in. The Lord in adaptation to our humble minds has revealed Himself in tangible form when He revealed Himself to Thomas, and showed His hands and His feet. We begin from that. The Writings have given us infinite things of revelation. We have all eternity to learn in. There are a few things which are clear. We should learn what we can, and not worry our minds that we do not see all clearly now.
     Mr. Pendleton: The doctrine is very clear that what we see is the Holy Spirit, and it is, of course, from distinct statements of doctrine that is our privilege to endeavor to understand the best we can especially those passages which in themselves bring these Divine degrees and states before us, as in the case where it is said the angels acknowledge the Divine itself, meaning that they do not see. They see the Divine Human, they are in the Divine Proceeding.
     Mr. Pitcairn asked to have a little more fully explained the conception of the Lord's appearing in the sun. How He appeared to Swedenborg himself, and how He appeared in other earths in the universe.
     Mr. N. D. Pendleton: The Lord Jesus Christ appeared in person to Swedenborg, which appearance is to be paralleled with that appearing in person which He made to the disciples when they saw His Divine Human glorified; and these are parallel with those other statements where he says He appears in person in the midst of the spiritual sun. It was the same vision given to the disciples on the occasion of His transfiguration as that which appeared to the spirits of Jupiter and others when they saw the Son in the midst of the sun. They saw the face. The Divine appeared to them as a man and the spirits of the earth then present recognized Him as the Lord Jesus Christ. Now that is the great thing that was given to the disciples on earth. This is the same that is given to Swedenborg. The Lord appeared personally in His Divine Human to Swedenborg and He appears personally in His Divine Human to the angels of the celestial heaven, and He appears personally in His Divine Human to the angels below the celestial heaven on certain occasions, and even to spirits. His appearance in the heavens as a man by aspect is distinctly said to be a different thing. He then fills with His look the person of an angel or some angelic society.
     Dr. Heilman emphasized the contrast between the attitude of old church ministers and the new, in dealing with the problems connected with the thought of God. The old church minister has no answer for these problems.

     62. The Assembly adjourned at 5 o'clock.

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     FIFTH DAY--SUNDAY MORNING.

     June 19th.

     At 11 o'clock Divine Worship was conducted by Bishop Pendleton, who also baptized the Rev. A. P. Kurtz, of Baltimore, and ordained the Rev. Frederick Edmund Gyllenhaal into the second degree of the priesthood.
     The sermon was by the Rev. F. E. Waelchli on the text "The Watchman calling out of Seir, What of the Night The Morning cometh and also the Night." Is. xxi, 11, 12.
     The number in attendance being too many for the Chapel, the service was conducted in the Auditorium. 400 persons were present.

     SUNDAY AFTERNOON.
                         4 o'clock.
     The Assembly partook of the Sacrament of the Holy Supper, administered by Bishop Pendleton, assisted by the Rev. W. B. Caldwell and the Rev. F. E. Gyllenhaal. 282 Persons partook of the Sacrament.

     SUNDAY EVENING.

     The Banquet.

     The Nineteenth of June Banquet was held in the Auditorium, Sunday evening, at seven o'clock. The hall and stage were filled with tables and every place was filled, four hundred strong and more.
     Rev. C. Th. Odhner occupied his familiar place as toastmaster and after the bodily appetites of the guests had been somewhat appeased, began the intellectual feast of the evening with the reading of greetings from friends in other centers and countries.
     From Berlin, Ont.:
Greetings to the Assembly of this eventful new year. May the blessings of the Lord be upon you and guide your deliberations. We are celebrating with you today.
     CARMEL CHURCH MEMBERS, BERLIN.

     The following letter from the Circle of the General Church in Paris was read by Mr. Pitcairn after the singing by Mr. Childs of the song, "To Our Brethren Over the Border:"

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Bielz cher eveque Pendleton,           St. Cloud, le Ier Juin, 1910.
     La Section francaise de 1'Eglise generale, a l'unanimite de ses membres, vous prie a I'occasion de la fete, memorable du 19 Juin, 140 de presenter a vatre chere Societe les vaeux les plus ardents que nous adressons au Seigneur Jesus-Christ pour son bonheur, sa prosperite et son developpement universel sous votre grande direction.
     Nous sommes de cceur et d'ame avec vous, et nous crions avec vous tous:
     Vivat Nova Ecclesial
          F. HUSSENET,
               Pasteur.

     From Santiago de Peru. Santiago, May 17, 1910.

Mr. C. Th. Odhner, Dear Brother in, the Lord's New Church:
     As to the present conflict in the New Church I say it is a bad and sad thing to instill in the Church the poison offered by Satan or the Dragon in order to destroy the New Jerusalem, which shall be preserved by our Lord. The New Jerusalem is to be on her guard; she must avoid all contact with the Old Church now under the guidance of the Dragon. Her distinctiveness and her acknowledgment of the Writings as the Word of our Lord are her safeguard with the life according to them. The present state of mankind as to the reception of the Doctrines of the New Jerusalem is very bad. The New Church must grow very slowly. The glorious Woman shall grow by the instruction and the education of her children on all planes of the physical and moral life pointing to the heavenly kingdom.
     May our Lord bless the Academy of the New Church at her great General Assembly on June 19th of this year. May your efforts be crowned with success in performing the great and sacred duty of engraving in the hearts of her young people the laws of our blessed Lord and Savior. Fax vobiscum!
     Yours truly in the Lord's New Church,
          LEVINDO CASTRO DE LA FAYETTE.

     From Flat Rock, N. C.

Dear Mr. Odhner:
     We have been following the program of your meetings from day to day, and find that it brings us very near to our friends. It is not difficult to picture the familiar scenes of Assembly time, nor to see in imagination the figures of the speakers and to hear their voices. We shall have our own little celebration here not omitting the "banquet," and we shall have the happiness of feeling that we are one of a great gathering met in all parts of the land on this day to make solemn and glad observance of a great event.

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     The "two or three" gathered together in North Carolina in celebration of the Lord's Second Advent on June 19th, day of days, send affectionate greetings to their brethren of the General Assembly. The Lord God Jesus Christ doth reign.
     Your brother in the Church,
          DAVID H. KLEIN.

     From Erie, Pa.

To the Dear Friends in Bryn Athyn Assembled, Greeting to You All From Erie, on this Great Day of the Church, June the Nineteenth:
     Regretting enforced absence of the Erie old folks, we yet rejoice that so many of the second generation of the General Church are coming forward to lead in affairs, and to hasten the day "when the Church shall espouse herself to her Lord, and be married."
     Yours in the hope of the Church,
          EDWARD CRANCH.

     The toastmaster announced the general subject to be THE WOMAN IN THE WILDERNESS and after reading Chapter Twelve from the Apocalypse made the following introductory remarks:
     The history of the Lord's New Church on earth has been a history of combat and persecution,--unrelenting hatred and persecution from the forces of the dragon, and unflinching resistance of the men of the New Jerusalem. This ceaseless warfare began on the day in the year 1768, when the Lutheran Clergy of Gottenburg made their first attack on Swedenborg's friends, Beyer and Rosen, and, curiously enough, the first occasion of the attack was the anger aroused by Swedenborg's explanation of the significance of the Dragon, as meaning the doctrine of salvation by faith alone. This was the first exposure of the Dragon, the first disclosure of his hiding place, where, in the imaginary heaven of the Old Theology, he had settled himself as the pseudo-divine arbiter of salvation and of all theology. No wonder he was furious, and he has been fighting-mad ever since,--hissing and spitting and vomiting threats and lies without measure. For years he attacked the New Church from the pulpits of the orthodox Churches, but, by degrees, as these Churches lost their interest in all theology, he squirmed his crooked way into the nominal New Church,--seducing anew the simple of the New Church, and establishing new imaginary heavens,--Conference heavens and Convention heavens!
     When at length the light of the Writings began to grow dim in the New Church, the Lord in His mercy revealed Himself anew in these Writings, and again He revealed the whereabouts of the Dragon in the nominal New Church. Through men such as de Charms, Benade, Burnham, Hibbard, and Stuart, the Lord disclosed the Dragon of faith-alone, of mere intellectualism in the New Church, and offered in the place of the Dragon the choice of an actual, distinctive, living New Church life.

524

No wonder the Dragon was aroused anew, and belched forth lies and furious threats more bitterly than ever. For thirty-four years steadily, without intermission, he has labored to stand on or drown the Academy and her doctrine, but he has not prevailed.
     Within the last few years that have passed since our last General Assembly, the hatred of the Dragon has culminated in a series of the most violent assaults that the New Church has ever sustained. It has been a time of war, and rumors of war, of trial and persecution, of malicious, hidden insinuations, and of open, shameless lying and even perjury on the part of the Dragon. The New Hell that was established at the same time with the New Heaven has broken forth with a violence unequaled even by the most ancient Hells.
     In contrast with this Hell that has surrounded and assaulted us from without, what a haven and heaven of internal rest and peace has this present Assembly been! In the midst of the storm and stress it has been a center of peace, of unanimity of brethren, of charity and good will toward all, even our most bitter enemies,--a center and source of comfort, of consolation, of renewed strength and courage!
     Here, far from the din of battle, we perceive that our glorious, heavenly Church,--though according to appearance she is in the wilderness, fleeing from the wrath of the Dragon, yet in herself is safe, far above the beast, safe in the arms of her Divine Bridegroom,--a great and glorious Woman in Heaven, radiant in the clothing of the Sun, with the moon under her feet, and on her head a crown of twelve stars.
     This is our Church as descending from Heaven,--radiant with the sunlight of love and charity, planted firmly upon a genuine faith, and crowned with the knowledge of all goods and truths. What is there to fear for her?
     To her, therefore, we drink, To THE WOMAN CLOTHED WITH THE SUN,--OUR GLORIOUS CHURCH!

     After the song, Mr. Odhner continued:

     "And she being with child, cried, travailing in birth, and pained to be delivered. And she brought forth a man child."
     The woman great with the man child signifies Heaven, from whence the Doctrine of the New Jerusalem, the Heavenly Doctrine, descended to the earth. From the earliest days of the Christian Church, Heaven had been laboring to bring forth this Heavenly Doctrine. The record of her travailing may be read in the story of Origen, of Erigena, of Michael Servetus, of Isaac Watts, and a hundred other spiritual reformers before the appearance of Swedenborg, who out of the womb of the genuine sense of the letter of the Word labored, but in vain, to bring forth the Doctrine of the Spiritual Sense.
     Finally the forty weeks were accomplished, and the time and the medium were at hand.

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Emanuel Swedenborg appeared, the man prepared and sent by God, to bring forth the crowning Revelation, The ARCANA COELESTIA was published, and finally the TRUE CHRISTIAN RELIGION, and on the day when the latter work was finished the complete birth of the Heavenly Doctrines was celebrated by a Gorand Convocation by the Lord of His twelve Apostles in Heaven, on the Nineteenth day of June, in the year 1770 This day, therefore, we also may celebrate as the birthday of the Man-Child, the Lord in His Second Advent, even as we celebrate Christmas as the birth-day of the Lord in His First Advent. He was born again on the earth,--but the earth, the Christian Church, had become a wilderness, and knew Him not, for their deeds were evil. Yet a few simple shepherds hailed Him in the wilderness, and a few wise men came to adore Him, and at last, a century and more after His Coming, the Lord in His Mercy, on the Nineteenth of June, 1876, called together in this world twelve new disciples, in a new Convocation, and the Academy of the New Church was born in the world, and out of it came this larger Academy, which is called the General Church of the New Jerusalem. June the nineteenth, therefore, stands for all that the General Church means to us; all that the Lord's New Church, and the Lord Himself in His Second Advent, means to us. Well, therefore, may we celebrate this day of days, June the Nineteenth.

     The song, "June the Nineteenth," was sung, and in response to the teas; the Rev. W. B. Caldwell read the following paper by Mr. John Forrest, of Chicago:

     We are met together in this "stated festival" to commemorate a most momentous event in the chronology of the universe,--the actual establishment of the New Church, "for the Advent of the Lord involves two things, the Last Judgment and after it the New Church."
     Now is invitation extended to the whole world to participate in the blessings of the revelation given to this Church.
     Now is permission given to those who will be of this Church to enter into the mysteries of faith. The sublime drama of the universe is disclosed to those who are of open mind, and the contemplation of this bears one away to the glorious realms of universals, where abide good affections, inspirations of mind, and high resolves to endeavor.
     When the Lord called together His twelve apostles who had been with Him on earth and sent them to all parts of the spiritual world with the command to proclaim "The Lord Jesus Christ Reigneth," He established His church in heaven. When Swedenborg published this on earth, the
Lord's New Church had its beginning in the natural world, and though this church consisted then of but one member,--the revelator--it was a church, and upon it rested the heavens, and through it the angels had communication with men on earth.
     We are gathered from far and near to celebrate in speech and song, and every good will this glorious natal day of our beloved New Church,--a festival whose sphere proceeds from the unition of Good and Truth--from the spiritual life of the Church,--from whence we perceive the joys, the happiness, the serenities of this occasion.

526

It is well that we thus meet together. It is necessary to our welfare and well-being that we have these celebrations of association.
     As the Oriental makes his weary pilgrimages across the far reaches of the desert to gain the Mecca of his faith, from whence to draw as from a well, renewed sustenance so we too perchance may traverse many dreary wastes of spiritual desolation ere we reach a safe haven where associations and numbers supply the longed for refreshment and rest. In this formative period of the New Church when we are few in numbers, and when we are as it were alone, with foes without and deadlier ones within, it is necessary at times to repair to the citadel, the stronghold of our faith, for new courage and fresh hopes, to renew the bond of fidelity to the Lord and His Truth, which unites all true members of His Church.
     As yet we constitute only the frontiers of an oncoming nation, upon whose few inhabitants devolves the responsibility, and privilege (not of blazing the way, for that has been done for us), but of the more prosaic duties of the rude settlement and its attendant hardships, together with the necessity of repelling the invader. Small part have we in the gentler graces of the civilization that is to follow after us. Ours it is to hew the way and prepare the soil that those who come after us may reap abundant harvests. Much has to be accomplished in the history of a country, if in the wilderness cities are to arise, but in the Lord's Own good time, and in His Own good pleasure, a Nation shall be reared, a rich Nation--"a quiet habitation" wherein is peace, prosperity and plenty, a Nation wherein are many peoples and diversities, many cities and towns and hamlets and country villas, staid farms and country homes and highways, a Nation without boundaries, such as a geographer could outline, and yet with its own commerce and trade, a Nation having its literature, and with arts and sciences unknown to the world, a conqueror of nations, a peaceful conqueror, but valiant in defense of her own, a Nation whose influence will extend even to the inhabitants of the starry heavens, whose reign shall be forever, and whose aegis will ever be the gorgeous insignia of the New Church.

     After the singing of a new song by Mr. Childs, "Joy to this Meeting Fair," the next toast was proposed.
     "And there was war in Heaven. Michael and his angels fought against the dragon; and the dragon fought, and his angels, and prevailed not; neither was their place found any more in heaven."
     To THE WARFARE IN HEAVEN is OUT next toast,--to the victory of Michael and his angels, and the defeat of the Dragon and the dragonists. After the song "Concealed From Wrath of Dragon."

527

     Response was made by the Rev. Alfred Acton, as follows:

     Mr. Toastmaster and Members and Friends of the Assembly: I have been asked to respond to the toast, "THE WOMAN IN THE WILDERNESS," which Swedenborg says in the Writings is a prophecy of the New Church in the beginning. The woman in the wilderness is the Church in the wilderness; and the prophecy that it is to be in the wilderness is the promise of its growth over the whole earth.
     Every Church that has been established on the earth has begun in the wilderness; in fact, a Church cannot be established except in the wilderness, where there is an empty place, that the Lord may fill that place. When the message was given to Noah, it was in a spiritual wilderness, and that message established the Church. The message was given to Moses by the Lord appearing in the burning bush in the wilderness; and the law, which ruled the Jewish Church was also given in the wilderness of Sinai. And lastly, John Baptist, who preached the Lord's own coming in person, appeared in the wilderness preaching the Gospel of repentance. When this Gospel had been preached the Lord Himself came in His own Human to John in the wilderness, and by His own baptism showed Himself as the one to whom the Church in the wilderness was to look, that it might cease to be the Church in the wilderness.
     And so in the prophecy of the New Church we are told that it also will be a Church in the wilderness.
     "And there appeared a great wonder in heaven; a woman clothed with the sun and the moon under her feet, and upon her head a crown of twelve stars. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there."
     This is a prophecy of the New Church. It is a great wonder because it is a prophecy of a great Church, the Crown of the Churches, the Church which shall not only be the Church in this earth, but be the basis of a New Church that shall cover the universe. The woman came clothed with the sun, and the moon under her feet, which signifies the quality of this Church. And she went, or fled, into the wilderness because she was pursued by the Dragon; for the Church is not the wilderness, the Church is a paradise, and the paradise descends from God; but the Church is driven into the wilderness by the Dragon.
     The Dragon represents the state of the consummated Church, a state opposed to the life of the Church. This is the reason why the Church is in the wilderness, because the Lord makes His revelation in the midst of a consummated and vastated Church that is in faith alone, and not in the life of charity; and the doctrine of the New Church is primarily a doctrine of love to the Lord and charity to the neighbor. And because this is the doctrine and because in a consummated Church the world is interiorly opposed to this doctrine, therefore this revelation of the Lord Himself is driven into the wilderness.

528

     By wilderness in the interior idea is meant that the Church will begin with a few. It will begin with a few because in the consummated Church the very center of life is to reject every thing of life, and we are taught that as a general doctrine the New Church is in the wilderness because it will begin with a few.
     There are three reasons given why the New Church will be with a few, and these reasons make one with the three significations of wilderness.
     A wilderness signifies an entire absence of all physical life; thus it signifies a Church that is entirely deprived of the light and heat of heaven. Into such a wilderness the New Church comes, and therefore its doctrine of love to the Lord and charity toward the neighbor meets reception from but a few. This is the first reason why the Church will begin with a few.
     A wilderness also signifies that state in which there is an entire absence of truth, but nevertheless the desire of truth; a state that always exists in a consummated Church; for, although the Church is devoid of good and truth, yet some there always are who have the desire of truth, from whom the New Church can be raised up. But the desire of truth with these is but natural, and it must become spiritual. The simple must learn to cultivate the intellectual study and appreciation of the doctrines of the New Church. And because this is done by a few, and must necessarily be done by a few, therefore again the New Church begins with a few.
     Because the wilderness is where the fruitfulness of nature is combating against death, a place where nature is endeavoring to establish growth, and there is some force opposing growth, the third signification of wilderness is temptation. And the third reason why the New Church must be established among a few is because it must first be established in the world of spirits before it can be established on earth. By being established in the world of spirits is meant that it must be established in the mind of man, in the internal of the mind, in the spirit of man, which is in the world of spirits, before it can appear as an entity upon the earth, before it can appear as a Church bodily set forth among men on earth. The Church is to be established in the spirit of man; it is to be established in his loving the truth, and this involves a fight against everything to which he has been born; everything to which he is naturally prompted, and this is the temptation which must be undergone by the Church and by the man of the Church before it can be established.
     Few are willing to be led into this temptation. It is because of this temptation that the Church has always had warfare, since its very beginning; warfare from the Old Church; warfare from the New Church, and recently it has had warfare from both. The Courts of the land, public opinion, even our own brethren in the New Church itself, have combined to assault our belief in the Divine authority of the Writings.
     And this warfare has been such that while we men have all felt indignation and have fought from indignation, it is a fact that the women of the Church have been the ones who have been faithful, faithful under all attack, faithful to the Divine truths of the Writings, and have been the inspirers of the men of the Church to carry on this warfare.

529

     Because the New Church cannot be established without temptations, therefore when the woman was driven into the wilderness the very next thing we are told is that there was war in heaven; a war begun by the serpent in the garden of Eden, and continued by that old serpent, the Dragon, when he essayed to fight with Michael.
     This war is said to be in, heaven, and in heaven, in an interior idea, means from heaven. The war must be from heaven; if the war is not from heaven; if the combat that we are waging in the Church is not from heaven, if it is a merely natural war, it will bear no fruit for the up building of the Church. It must be a war from the perception in the minds of the individual members of the Church, that it is the Lord Himself who is appearing. It must be war from the love of the Lord appearing in the life of obedience to His truth in the minds of members of the Church; and when it is this war, then it is truly a war in heaven, and the result of the war is foretold. Michael prevailed.
     Now the general body of the Church exists in order that we as members of the Church may be strengthened to join in the army of Michael, and to join in this war. And when we are fighting not for the doctrinals of the Church body, but because there is something in us of the love of the Lord in His Second Coming, there is something in us of the reception of the sphere and power of that Michael in the New Church Heaven. It is from this that we are to fight; and it is that we may be strengthened in the fighting for this that the Church is established this that the Church is established, that the among men that men may receive it. It is for this that the Church exists; it is for this that we meet together in Assembly; and it is my belief that this indeed has been promoted by this Assembly of the General Church; that in this Assembly we have not only been instructed in the truths of the Church, but in this Assembly power has been received by each one to lead the life of heaven, to enlist in the warfare against evil, against evil in himself, for according as the members of the Church enlist in this warfare, such is the character of the warfare carried on by the body of the Church itself. In this Assembly we are mutually strengthened in charity to the neighbor, in appreciation of the blessings we have received, and in a love to the Lord and to the neighbor. When this comes upon the earth, when this enters into a body of the Church, the New Church is being prepared to spread from a few to many; the wilderness is being prepared to become a paradise, and to receive the many. Then will the prophecy of Isaiah be fulfilled:
     "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose."

     The Bishop at this point announced that names had been given to the buildings of the Academy, and it had been determined that the College building, the central building, the first one to be built, be hereafter known as "BENADE HALL;" that the new building, in which the Assembly was being held, be known as "DE CHARMS HALL," and the library building as the "ACADEMY LIBRARY BUILDING."

530

     Mr. Childs then stated that within a few days a letter had been received from Mrs. Benade, in which she spoke of the coming Assembly, and wished us all joy and happiness in it. He was very glad that the letter had come at this time because we could ask the friend who had received the letter to send back our love and good wishes to Mrs. Benade.

     The Toastmaster: We read further of the woman in the Wilderness, that there were given to her the wings of a great Eagle, that she might fly into the wilderness where she was nourished for a time, and times, and the half of a time, from the face of the serpent.
     By the great wings is signified Divine circumspection and Providence, protecting the New Church while it is yet among a few. And her being nourished in the wilderness signifies that on account of the craftiness of them that seduce, preparation is made cautiously that the Church may come among more, until it grows to its appointed state.
     We of the academy and the General Church know how this prophecy is being fulfilled. We know how and where the few are being nourished and how the many are to come. Let us drink therefore to THE WINGS OF THE GREAT EAGLE, the emblem of our beloved Academy, our Alma or nourishing mother.

     The song, "Hail Academia," was sung, after which response was made by Mr. John Pitcairn.

     Mr. Pitcairn, in responding to the toast, read from A. E. No. 759, giving the spiritual sense of the words of the toast, and then continued as follows:
     We are told that the science of correspondences is the science of sciences. The knowledge of this science is revealed to the New Church. It was known to the Egyptians in the ancient times of the Ancient Church, and over the entrances to their temples were carved in stone outstretched wings which exist to this day, although the knowledge of their significance is lost.

531

     The Academy of the New Church has also temples, over the doors of which are outstretched wings. They are not visible to the natural sight, but they are visible to the eye of the minds of those who understand the work the Academy has undertaken to do, and indeed the work that it has been doing from its inception. You all know the Academy emblem; the coat of arms, symbolizing the uses in which it is engaged. Over all is the Lion of the tribe of Judah, under which is the office of the priesthood, and the temple in heaven, representing the New Church, over the entrance of which is inscribed "Nunc licet"--"Now it is permitted to enter intellectually into the mysteries of faith." Then Michael slaying the Dragon, and the Divine care and guidance represented by the eagle fluttering over her young, spreading abroad her protecting wings; the eagle, representing the interior truth of the Word, by which man, when he receives it, is made rational.
     The toast of the protecting wings that has been given to me is one that is very near to my heart. The truths that the young people receive when they enter these buildings protect them from the falsities of the Old Church, from the godless science of the world, and prepares them to undertake their uses in life; such a preparation as is not given in any other Church on earth.
     The Academy saw the necessity for such an institution as now exists. The Church was departing from its standards, and it was necessary to oppose the course which was being taken. There was the opinion prevailing that the Old Church was permeating the New Church, and the distinctive doctrines of the New Church were not seen in their clearness. And the children were departing, were leaving the Church. But we have had a wonderful realization of the hopes of the Academy, and it is seen here in the Assembly, and here this evening. It is a great blessing to the Church that we have such an institution and have men who devote their lives so faithfully to the work which is benefitting the whole Church and is the hope of the future of the New Church.
     We have heard of the Dragon. The Dragon is not the only name which at the present time is persecuting the New Church, but the Catholic Church, or the woman on the scarlet beast, upon whose forehead is written Mystery, Babylon the Great, Mother of Harlots and abominations of the earth, is also persecuting the woman, and I propose, Mr. Toastmaster, with your permission, to give a brief account of the persecution of the Dragon on the other side of the ocean, the story of one who looks to us and to our Bishop, and calls him "Our Bishop," who is in his own person the beginning of the New Church in Belgium.
     The speaker then recalled the account given by Mr. Deltenre in the LIFE for May and then read from a letter since received, that his hearers might send to him their sympathy and encouragement in his temptations and trials which he has been obliged to undergo. Mr. Deltenre had not found a single person in Belgium who received the doctrine of the New Church. Up to the present time he had interested a number of persons, and has hopes of doing something more.

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He desires to have public lectures. The speaker had met Mr. Deltenre, and also his wife, on the occasion of his visit to Belgium last year. He seemed to be full of delight to be able to talk to a New Churchman. He had desired to come into correspondence with Bryn Athyn, but he writes in French, as he does not understand English. Mr. Acton had undertaken correspondence with him in Latin. He has a wife and three children, one of them born very recently. We has built in his house an altar and a beautiful repository, designed so far as possible according to correspondences. He conducts service every Sunday. With Mr. Barger and a few others whom these have interested he has organized the Dutch-Belgian Swedenborg Society to spread the Writings in the two countries, Holland and Belgium. He desires to proceed in an orderly manner and has recently been baptized. The persecution against him is the persecution of which I spoke, by the woman on the scarlet beast.

     Mr. Pitcairn then read the translation of a long letter from M. Deltenre, graphically describing the grievous temptations suffered by his wife and himself at the hands of the Roman Catholic Church in Belgium.
     Class Songs of 1909, 1910, 1911 were sung by the members of the several classes, followed by all singing "Our Alma Mater."

     The Toastmaster: We read further that the "Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ."
     By the "remnant of the seed of the woman" is signified those who are in the New Church and who are in the truths of her doctrine. Against these the wrath of the dragon is especially directed when he perceives that they intend not only to keep the doctrines in their faith, but also to keep it in life. It is the application of the Doctrine that the Dragon hates, and most especially its application in the life of Conjugial Love. This HE would destroy, and therefore his attacks have from the beginning been directed against that Doctrine which teaches Conjugial Love as a precious pearl of human life, and the repository of the true Christian religion, yet he has not prevailed, and shall not prevail against the "Reunion of the Seed," who seek and cherish love truly conjugial.

     The "Bryn Athyn Love Song" was then sung, after which Mr. R. B. Caldwell responded to the toast with the following paper on CONJUGIAL LOVE, THE JEWEL OF HUMAN LIFE.

533

     The word Jewel is the English equivalent of the French word joie, joy. The sparkle of a jewel is a delight and a joy. So with the precious delight of conjugial love. A jewel or precious stone is found in a matrix, or rough covering, and thus is hidden away like the inmosts of man. We cannot tell, from outward appearance, of the state of conjugial love in any one. Judgment belongs to the Lord alone. "Who cannot see that to judge myriads of myriads, every one according to the state of his love and faith, as well in his internal man as in his external, cannot be possible to any angels, but to the Lord alone, for he who is to judge must see every state of the man who is to be judged, from infancy to the last period of his life in the world, and the future state of his life afterwards to eternity. The Writings teach that no inference must be drawn concerning anyone, from the appearance of marriages, nor from the appearance of scortations, as to whether he has conjugial love or not." (C. L 531)
     This is a great truth which never should be lost sight of; therefore, "Judge not lest ye be condemned."
     Conjugial love is the jewel of human life, because the quality of a man's life is according to the quality of that love with him, for that love constitutes the inmost of his life, for it is the life of wisdom dwelling together with its love, and of love dwelling together with its wisdom, and hence it is the life of the delights of both; in a word, a man is a living soul by means of that love; hence it is that the conjugial love of one man with one wife is called the jewel of human life. The attainment of this love, this jewel of human life, should be the paramount desire of everyone, and to this end we should reflect, that its acquisition goes hand in hand with the acquisition of conscience. Honor between contracting parties, even in a worldly transaction, is absolutely essential,--a sine-qua-non. With how much greater force this truth presents itself in a contract involving eternity. Conscience, therefore, is an essential in the acquisition of this love, this jewel of human life.
     We are taught that honesty is the complex of all the moral virtues. Honesty is the best policy, but the New Churchman's honor must not be merely for policy's sake. His honor must spring from love of the neighbor. To love the neighbor is to feel his delight as delight in one's self. (D. L. & W. 47) But the honesty that is so because it is the best policy doesn't care a fig for another's delight. The New Churchman's honor must be discretely of a class by itself. It is acquired by means of a law newly revealed from Heaven--unknown to the business world of today, the law which requires a man to examine himself, discover a particular evil in himself and to shun this as a sin against the Lord. In the New Church, to be honest does not mean the same as the expression means in the old church, or in the world about us. To be honest in a merely natural way is common enough in the world. It is only in the light of New Church Doctrine that a man can be honest in a spiritual way.

534

If a man in business is honest in the old church way, from a merely natural idea, such as is contained in the expression, "Honesty is the best policy," he will serve the business world all right and be what is called a useful and desirable citizen, but his merely natural idea of honesty, the idea prevailing in the world, and applauded by it, will serve no further than the present life, and when the greater task is upon him, of being an honest and faithful citizen of that country where the Lord alone is King and Judge, where the love of the neighbor is such that each one feels the delight of another to be delight in himself, he will then find that the merely natural idea of honesty will leave him, and he will be like the guest who did not have a wedding garment, for by the exercise of the merely natural idea of honesty no plane is formed by which the Lord can come to man and make him a fit citizen of a country solely governed by Him, and where the laws of honor and uprightness are pure and strictly obeyed, and where no one can live who does not observe these laws and find the delight of another to be delight in himself.
As already intimated, to have this honor involves the necessity, on the part of each one, of shunning his evils as sins. The possession, by anyone, of this jewel of human life presupposes the highest standard of honor and the highest standard of manliness, and these are only attained by those who obey the doctrine; that one must examine himself, discover some particular evil in himself, assume an antagonistic attitude toward that particular evil, pray to the Lord for deliverance from that particular evil, and in this way come to, not only shun it, but to abhor it. By this process alone can this jewel of human life be acquired. We must all aspire to a high standard of honor, and a high standard of manliness, for this great love can find lodgment only where these abide, and these abide only with those who have, throughout their lives, carried on a manly and courageous warfare against their evils, for we are taught that not in all time, nor in all eternity, has there been, nor will there be, a virtue acquired, except by the resistance of its opposite vice. If a man does not compel himself to resist evils, he remains in them. It is a law of the spiritual world that evil associates only withdraw from those who in the world compel themselves against their evils. Those in this world who do not compel themselves to shun their evils remain in association with evil spirits in the spiritual world. Therefore it should be a matter of reflection with us all that if we would attain this jewel of human life, if we would become associated with a heavenly society, each one must be in a constant state of antagonism against his own evils. Only upon conditions of this nature can we hope to enter into that heavenly relation which is described in the Writings as the jewel of human life,--that relation which is celestial, spiritual, holy, pure and clean above every other love which from the Lord is with the angels of heaven and with the men of the Church.
To the end that man may not destroy to eternity the possibility of attaining to this jewel of human life, it has been provided that everyone may be brought to a realization of his evils, and be drawn upward to a state where he may undertake, in freedom, a warfare against them, and this is done by wonderful means, for we are taught that the Divine Providence moves so secretly that scarcely a trace of it is seen, that the Lord enters into man, even into the hell where he is, and in freedom leads him while in hell, and if the man is willing to follow, leads him out of hell, and leads him into heaven, and nearer and nearer to himself in heaven, and ultimately gifts him with this jewel of human life, which means joy and happiness in a heavenly society to eternity.

535

     We are all familiar with the doctrine that teaches that we are, even while in the world, associated with societies in the spiritual world. We read that man, in respect to his spirit, is in societies in the spiritual world, and to them he is attached, as it were, with extended cords, which determine the space where he can walk. Through these societies man, that is, man's mind, although bound, walks free; but he is led by the Lord, and he takes no step into which and from which the Lord does not lead. If his affection is evil, he is conveyed through infernal societies, and if he does not look to the Lord he is brought into these societies more interiorly and deeply. And yet the Lord leads him, as if by the hand, permitting and withholding as far as man is willing to follow in freedom. But if man looks to the Lord he is led forth from these societies gradually, and is brought by continual steps out of hell upwards toward heaven and into heaven.
     In conclusion, let me express the hope that we and all others may be found amongst the willing, who will be led out of hell upward toward heaven, and into heaven, when we may finally attain to that love of loves, the jewel of human life.

     The company joined in the song: "In the Olden Moreland Manor," by Mr. Gilbert H. Smith, led by Mrs. Caldwell.

     The Toastmaster: We are promised that the man-child whom the woman brought forth is to rule or feed "all nations with a scepter of iron," by which is signified the office of the New Church in teaching and leading all nations by natural truth, truth which is not only spiritual and rational, but at the same time sensuous and scientific, accommodated to all kinds and conditions of men.
     This scientific truth we find provided for the New Church in the Scientific Works of Swedenborg, and the Academy is the one smithy in the whole world where this "rod of iron" is hammered out. By this rod or sceptre the Academy too, one day will rule, that is, teach all nations, but, too, we mean that the Doctrine, the man-child will rule in and through her.
     Therefore let us drink to "THE SCEFTRE OF IRON, THAT SHALL FEED ALL THE NATIONS," and sing the song to "Academia, queenly, peerless."

536

     Response by the Rev. N. D. Pendleton.
     Mr. Pendleton in responding to the toast expressed the prayer that he believed was in the hearts of all that the Lord might continue to bless "our Own Academy" in Bryn Athyn, and from these glorious walls where instruction in Divine things is to be given, there may spread throughout the land a light which will lift men above themselves, and cultivate in them the love of that which is alone worthy, a love of the truth of the Lord and of a life according to it.
     The New Church stands for the doctrine of resurrection to a new life, and therein lies the special application of the toast which has been given me tonight, namely, the power of the truth, the rod of iron. The power of the truth in enabling men, not only to stand for their convictions as such,--an appeal to the Church at large in a forensic way for the doctrines; but, primarily, to stand each one of us for the very Church itself, that we as men recognize the power of the truth as that which alone enables us to meet the issues of life and to overcome those diverse influences which would draw us away from the Church into merely natural affections and natural loves. The Academy has been blessed from the beginning in many ways, and that blessing is manifest tonight if this large assemblage. I think, Mr. Toastmaster, we have about a thousand members of the General Church. I think we are almost all of us here. Certainly one-third of the whole number is a good deal.
     Mr. Childs: One-third, by correspondence is all.
     Mr. Pendleton: The principle involved is that the Academy has put it into our hearts to rally round the standard of the Divine truth here in Bryn Athyn, and when the call is made one-third respond, and of a very small Church make a large assemblage. Now, as I understand it, it makes very little difference in the eyes of the Lord how many there are in the New Church, but it does make a great difference how many of that Church rally to the call of it, come forward and stand when the roll is called, and answer "Here."
     This is a matter that is up to each one of us,--individual love of the Church and loyalty to it, no0 matter where we are, where we are placed, or what we are doing; and that love and that loyalty is of value only in this way, that when we pass over to the other side we may each one of us be able to stand up and answer to the roll call. There is nothing more involved in the Church. We do not exist for the sake of propaganda in the merely individual idea. The Lord has revealed Himself in the world, not merely in order that we might see Him nor that we might worship Him, but that we may live a life in accordance with his Commandments; and in doing that we shall fulfil the whole purpose of this Church, or of any other Church that has ever been established upon the face of the earth. That, in the last analysis, is what the Academy stands for, that men should see the Lord in His Second Coming, and in seeing, that they should obey Him
     Mr. Acton: The words of the last speaker reminded him of something the Bishop said: "It is a good sign when the real membership is much larger than our nominal membership."

537

Our membership includes many people who are not nominally members, represented by Mr. Lardge of England, Mr. Barger of Holland, Mr. Deltenre of Belgium, Mr. Morse, of Australia, and Mr. Barler, of Nebraska, and many others. Let us add that these are signs of a living body, as we certainly are a lively body.
     The Toastmaster: A final toast To THE WAY OUT OF THE WILDERNESS and to the Day when the Church will emerge out of her first temptations and enter upon the Conquest of Canaan. It will come some day for the Church as a whole and it will come some day for each one of us, if we but remain faithful to the woman and the man-child.
     After the song, "In the Church's Widening Circle," Dr. G. G. Starkey responded to the toast as follows:

     Brothers and Sisters in, the Academy,-in Our Glorious General Church: There has been given to me an inspiring theme, "The New Church;--The Way Out of the Wilderness."
     I feel all too poor in words to rise to the opportunity, but I turn to the rich treasure house of the Lord's Church, and read in His opened Word this promise:
     That "It shall come to pass, if thou shalt hearken diligently to the voice of the Lord thy God, to observe to do all the commandments which I command thee this day, that the Lord thy God will set thee on high above all the nations, and all these blessings shall come on thee and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city and blessed shalt thou be in the field. Blessed shalt be the fruit of thy body, and the fruit of thy ground and the fruit of thy cattle, and the increase of thy kine, and the sheep of thy Rock. Blessed shalt be thy basket and thy store. Blessed shalt be thy coming in and thy going out. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face. They shall come out against thee one way, and shalt flee before thee, seven ways. The Lord command a blessing upon thee, in thy storehouse and in all that thou settest thy hand to do, and shall bless thee in the land which the Lord thy God giveth thee."
     The desolation of the desert! How much it means! I wonder if any here have any full idea of what is involved in journeying through the barren desert, where, beneath a brazen sky and amid barren rocks, loathsome reptiles and drifting sands, the weary pilgrims toil with parched skin, eyes fixed and staring and palsied tongues fairly rattling in their throats; struggling along with every motion a pain. What sufferings! when every nerve cries out; with the strain and distractions of the senses, the perversions of all the normal functions and faculties. And yet that is what many have experienced who for one cause or another have had to force their way through the trackless desert.

538

     What a picture is this of the state of man when he comes into the wilderness state of the proprium,--when he comes under the domain of evil spirits who flow in and with power excite the evil affections of his nature and seem to blast all the tender shoots of good affections, to extirpate the blossoms of his better nature. And yet the best of us will have had, or will yet have, times in which the desert state seems to be upon him, and although he be among friends, and though the smile of prosperity seem to rest upon him, yet in his inner life, in naked soul, he stands before the assaults of hell, suffering the attacks of those worst of foes, those which are of a man's own household. O, my brethren, when we remember that each one of us in his turn, sooner or later, must bear the trial and conflict, what an appeal is it to us to be patient, with our brother in the more unlovely side of him, who may be in just such an evil case. How little may we know of what goes on in the human heart!
     It has been said tonight,--and well said,--that the state of any man as to Conjugial Love may not be known, and that is therefore also true of the state of his heart and of his spiritual life, which are inseparably bound up with conjugial love. And let me say: right there is the very battle ground of life and of temptation,--the place where the wilderness assaults man most direfully, when his conjugial love is assaulted. Who that has passed many years in married life, but has experienced at some time the dread and the bitterness of the conflict. But who beside those who are in the Academy faith have the ideal and goal set before them, which reveals the real nature and purpose of the conflict, and sets before man the end well worth striving for:--the establishment of the Lord's New Church in a heavenly marriage, of the soul and of the person, between two loving consorts.
     Let me refer for a moment to the sermon of this morning, on the "morning" and the "night." The night is the wilderness; the night is the time of temptation; the night is the time when the Lord draws nearest to man, because then is the time of need: then is the Divine mercy most active, most marvellous, most brooding over him.
     And, strange to say, then is the time of man's greatest freedom, because he has come to the crossing of the ways, and the Lord and all His holy angels are at his side to support him in this his time of trial and to bring him safe out of the wilderness into the land of promise and of plenty.
     One thought more: which is, that our whole salvation, our deliverance from the Wilderness, lies in the love of truth for its own sake; and in all the good things of life that come to us, and in all the duties that are presented to us, and every opportunity we encounter, there is always the need to choose between entering upon these things, on the one hand, because they bring us pleasure or good repute, or reward of one kind or another, or on the other hand, because it is the Lord's own truth, in which is our only and our great reward.

539

     This closed the formal portion of the program. Spontaneous toasts and songs followed:

     Mr. Price: Mr. Toastmaster and Members of the Assembly: We are taught in the doctrines of the Church that the Church is with man who is in the spiritual affection of truth, and that expression is defined as being the love of truth for the sake of the truth itself, and for the uses of eternal life. Whether the members of this Assembly are in the spiritual affection of truth is for the Lord alone to judge, but it seems to me that it would be fair, so far as it may be permitted to one who has attended this Assembly from the beginning to judge, that this Assembly as a whole is in the spiritual affection of truth; and if so, the Church is with it.
     It does not matter whether there are many or few in the world who are in the spiritual affection of truth. If there are some the Church has made a beginning.
     It has been the thought and belief of the wise in all ages that the salvation of the world rests with a few at the end of the Churches, and the beginning of new ones. It occurs numberless times in the letter of the Word, and you will find it on the monuments of the sages of all ages.
     Now I think it a safe estimate to say that one-fifth of the men in the world in the organized New Church, who declare that the Lord has made His Second Coming in the Doctrines of the New Church, and that the Doctrines of the New are the Word of God, a Divine Revelation to men, are present in this room tonight. I do not mean one-fifth of all who will be saved, but one-fifth of those calling themselves New Churchmen, who are really in the acknowledgment of the Second Coming of the Lord and that that Second Coming constitutes His Word to the World. What of it if there be but few; the few are the remains that shall warm into life and make a New Church, and keep up the connection between this world and heaven.

     Mr. Alden read a letter from the Rev. O. L. Barler, expressing his keen regret that illness prevented his being present, and proposed a toast to him which was drunk with great enthusiasm.
     Mr. Junge proposed, on behalf of the visitors, the singing of the song, "Bryn Athyn."
     Mr. Burnham proposed a toast to THE ASSEMBLY OF 191O,
     WHAT THIS ASSEMBLY MEANS TO US.
     The Assembly song was sung by Mrs. Caldwell, all joining in the chorus.
     Mr. Edward Bostock gave an account of the aims and the work done by the three societies composed of those who had attended the Academy Schools; the ALUMNI ASSOCIATION, THE SONS OF THE AC4DEMY and the THETA ALPHA.

540

     The toastmaster spoke appreciatively of the services performed in organizing the entertainment of the Assembly, in charge of Mr. Charles E. Doering, Mr. Leonard Gyllenhaal and Mr. Royden Smith.
     He proposed a toast to them and to the waiters and waitresses, the boys and the girls.
     Mr. Doering responded on behalf of those who had done the work. He wished to say that they had carried the Academy spirit into their work, the spirit of loyalty and of faithfulness to the institution and to the Church, throughout the whole Assembly and in the preparation for it.
     Mr. Childs, as a guest, said that there had been nothing but words of delight and commendation for the charming service which had been had over in the dining hall three times every day from the young people. It had been an improvement in every way upon what had ever been had before. He proposed a toast -to the young people which was followed by the song "TO THE BABIES."

     "Here's a toast to the babies,
     We were all babies not long ago;
     Here's a toast to the little ones,
     From the head right down to the toe."

     Mr. Emil F. Stroh roused the enthusiasm of the company by stating that the deficit in the Scholarship Fund which he had reported at the meeting of the Assembly, had been since wiped out.
     Mr. Gyllenhaal, on behalf of Mr. Smith and himself, thanked the Assembly for the appreciation expressed for their work, but declared the success to be largely due to those who had helped in kitchen and dining room.
     Mr. Odhner proposed a toast "to our unseen guests," which was drunk with the song by Mr. Childs, "The Master calls and one by one."
     The song, "Vive l'Academie," was sung under the lead of Mr. Pitcairn, the benediction was pronounced, and the Assembly of 1910 was over.

541

     SOCIAL EVENTS.

     THE RECEPTION.

     Wednesday Evening, June 15th.

     Cairnwood glittered like fairy land on the evening of the reception, many colored lights blossoming from the great trees which shelter the house and fringe the lawn. Low-hanging clouds suggested the usual fate which haunts a lawn party at Cairnwood, but Preparations had gone forward notwithstanding, and everything was in readiness for the happy throng which gathered there.
     The house was thrown open and the guests were received in the music room, Mr. and Miss Pitcairn being assisted by Bishop and Mrs. Pendleton, Miss Hogan and Miss Falk. After being made at home in the hospitable interior the Assembly adjourned to the lawn in front of the house, where several rows of chairs had been arranged to form a large semi-circle, giving the appearance of a small amphitheater, lighted by festoons of colored electric lights wreathed in leaves.
     Comfortably seated the guests waited expectantly, and in a few moments patience was rewarded by the sound of a flute and violin in the distance, tuning the strain of some weird dance music. A moment later two groups of Oriental maidens in gala attire ran swiftly from opposite sides of the stage and formed in a beautiful dance, which inspired the audience with the enthusiasm the dancers themselves seemed to feel, and it was hard not to believe the performers natives of the land whose custom they represented, instead of our own Mrs. Heath and eleven of Bryn Athyn's young ladies. After a round of most hearty applause, the dance was repeated, and every one, except perhaps the performers themselves, regretted their final retreat into the shadows of the wood.
     Following the dance, punch, ice cream and light cakes were quickly distributed, and Mr. Walter C. Childs, as informal toastmaster, called the meeting to order in his own inimitable way.
     The toasts were to the Church in England, Canada and the United States, and were responded to in order by Mr. F. J. Cooper, Mr. R. B. Caldwell, and Mr. Junge.

542

     Mr. Cooper read an interesting paper prepared by Mr. Geo. A. McQueen, who was unable to attend the Assembly. Mr. Caldwell brought out much of great interest in relation to the history of the Academy in Canada, and Mr. Junge in a witty little speech held the audience's interest in spite of the efforts of the weather to distract its attention, tiny showers of passing rain drops having lent slight discomfort from the beginning of the program. The rain, however, drove few to cover, and the majority of the Assembly enjoyed the well voiced thoughts of the speakers. It was not until all had found their way safely home that the cloud gates were unlocked and, the first day of the Assembly came to an end. A successful and happy opening to a week of useful and pleasant occasions.

     THE BALL.

     Friday Evening, June 17th.

     It was at the Assembly Ball that the young people held revel, though who shall say that the oldest and feeblest watchers there enjoyed themselves less in their own way than the gay throng who tripped the light fantastic on the splendid floor of the Auditorium. There is, perhaps, more intense pleasure in the delight of the Academy's pioneers in watching her blooming sons and daughters rejoicing within her walls, than those sons and daughters realize in their own rejoicing. We will leave the question to the philosophers, content with knowing that the rejoicing was mutual and reciprocal, and none who attended that evening's frolic, but must have gone home gladdened by the pleasure of the scene. Flowers and beautiful gowns, lights and music, and best of all, strong and beautiful faces of youthful men and women growing up with the altar of New Church truth enshrined within their hearts.
     The pleasure of the evening was greatly added to by the kindness of Mrs. R. B. Caldwell, of Toronto, who gave us several beautiful songs with her wonderful voice. We regret she is not oftener among us, for the delight in her gift is one we would rejoice in repeating.
     After refreshments, dancing was continued, breaking up at a late hour, with regret that time and human nature forbade prolonging of the fete.

543

ORATORIO.

On Saturday evening under the able direction of our valued musician, Mrs. Colley,--Miss Gwladys Hicks, Miss Boericke, Miss Madeline Glenn, and Mr. Donald Edmonds, supported by a chorus of boys and girls from the College and Seminary, gave a beautiful rendering of the sacred cantata, "Nain." The solos were all beautiful, and the duet between Miss Hicks and Mr. Edmonds especially so, but it was hard to say where pleasure rested most, in the lovely arias of the individual voice, or in the swelling volume of the great choruses, where the individual tone lost itself in the beautiful harmony of the whole. The Assembly owes Mrs. Colley a vote of thanks for the pleasure of that evening. The program came to an end all too soon for those who listened, though from sheer physical weariness, perhaps none regretted the early hour of their home-going, it being the first evening in which the festivities had not approached or passed the hour of midnight.

544

     MEETING OF THE MEMBERS

     OF THE

     GENERAL CHURCH OF THE NEW JERUSALEM,

     A CORPORATION, IN BRYN ATHYN, PENNSYLVANIA,

     ON

     June 16, 1910

     1. The meeting was called to order by Mr. John Pitcairn, President of the Corporation.
     2. The Rev. W. H. Alden was appointed Secretary pro tem.
     3. The call for the meeting was read.
     4. The roll was called and the following members of the corporation found to be present:

1. John Pitcairn.
5. Hugh L. Burnham.
7. Seymour G. Nelson.
8. Felix A. Boericke.
9. Jacob Schoenberger.
11. Samuel S. Lindsay.
12. Charles E. Doering.
13. Robert Carswell.
14. R. B. Caldwell.
15. Rudolph Roschman.
16. W. C. Childs.
21. A. E. Nelson.
22. R. H. Keep.
24. E. J. Stebbing.
26. Raymond Pitcairn.
28. A. P. Lindsay.
30. C. S. Smith.
32. G. S. Glenn.
34. W. H. Alden.
35. Knud Knudsen.
37. W. H. Junge
38. E. R. Cronlund.
39. W. S. Maynard, Jr.
40. F. E. Gyllenhaal.
41. Anton Sellner.
42. W. L. Gladish.
43. J. E. Bowers.
44. Nels Johnson.
45. Swain Nelson.
50. A. J. Moir.
52. Samuel Simons.
53. N. D. Pendleton.
56. S. C. Smith, Jr.
60. Henry Doering.
64. E. F. Stroh.
66. F. E. Waelchli.
68. A. T. Maynard.
70. Alfred Acton.
71. N. H. Glebe.
74. Enoch S. Price.
77. E. K. Richardson.
78. C. H. Ebert.
79. J. A. Fraser.
80. Norman S. Bellinger.

545

81. S. C. Smith
82. J. W. Marelius.
83. Andrew Czerny.
84. F. J. Cooper.
85. E. E. Iungerich.
86. A. G. Gyllenhaal.
87. G. G. Starkey.
89. A. G. Bellinger.
90. Henry Becker.
91. George Bellinger.
92. G. V. Glebe.
93. Peter Ahlberg.
94. Wilfred Howard.
95. P. Bellinger.
58 present.
31 absent.
92 Total membership.
     5. The Chairman declared a quorum to be present and the meeting open for business.
     6. The minutes of the previous meeting were read and approved.
     7. The Report of the Executive Committee was read, and on motion it was noted, That it be received and filed.
     8. The Financial Report was read and the Treasurer commenting upon it, reported verbally that quarterly reports had been sent to the members of the General Church. (See p. 557.)
     The contributions for the past year had been less by $95.57 than the preceding year and less than the amount reported at the last assembly three years ago.
     Two special appeals had been sent out during the year, one to obtain means for sending the Bishop to England last year. That trip had cost the General Church three hundred dollars. The response to the appeal had been very slight. The second appeal had been made on behalf of the Church Extension Fund. The response to this appeal had not been general, but considerable sums had been received from a few individuals.
     On account of the LIFE, $26.91 less had been received than during the preceding year. The number of subscribers had decreased from 518 to 504.
     An analysis of receipts showed that 41 per cent. of the membership of the General Church contributed 94 per cent. of its receipts.
     Attention was called to the fact, indicated by the information contained in the report, that if larger contributions were not forthcoming some uses would suffer. It was useless to talk of new uses if the old could not be carried on.
     It seemed to Mr. Schoenberger that contributions to special funds lessened contributions to the general fund.

546

     Mr. Keep thought that the difficulty lay in the fact that nearly forty-nine per cent. of the membership contributed little or nothing.
     Mr. Acton did not think that contribution to special funds decreased the contribution to the general treasury. Bryn Athyn and Glenview had been the largest contributors to the Extension
Fund and they were the largest contributors to the General Fund.
     9. On motion of Dr. Boericke, it was voted that the Report be accepted and placed on File.
     10. Mr. Childs reported that the Committee appointed for the purpose had audited the accounts of the Treasurer, and found them to be correct.
     11. There being no unfinished business, new business was declared to be in order.
     12. On motion of Mr. Burnham, it was Voted that all members of the General Church, not members of the Corporation, be invited to participate in the deliberations of the meeting, in all respects except that of voting.
     13. On motion of Mr. Burnham, it was Voted, That we proceed to the election of eighteen members of the Executive Committee to continue in office until the next meeting of the Corporation or until their successors are appointed.
     14. Mr. Price moved the re-election of the sixteen remaining members of the Board.
     15. Mr. Burnham moved, as a substitute, That the nominations of members of the Board of Directors be made from the floor individually and that if more than eighteen are nominated, that the eighteen persons receiving the largest number of votes shall be declared elected.
     16. The substitute motion was carried.
     17. The following nominations were made for members of the Board of Directors:     Messrs. John Pitcairn, W. H. Alden, C. E. Doering, Raymond Pitcairn, F. A. Boericke, H. L. Burnham, W. C. Childs, Anton Sellner, S. S. Lindsay, Robert Carswell, Seymour G. Nelson, R. B. Caldwell, Knud Knudsen, Rudolph Roschman, Jacob Schoenberger, R. Cr. Cranch, Richard Roschman, Paul Carpenter, Henry Becker, Paul Synnestvedt. G. A. Macbeth, Edward Cranch, A. P. Lindsay.
     18. Mr. G. S. Glenn and Henry S. Maynard were appointed tellers to receive and count ballots.

547

     The Chairman stated that the policy of the body and of the body which preceded it had been that the Executive Committee should be constituted of laymen. There was nothing in the Constitution or By-Laws to prevent the election of ministers to the Executive Committee, but it would be against custom to do so. It had been found desirable to make an exception to this custom in the case of Mr. Doering, whose services had been desired as Treasurer, and now in the case of Mr. Alden, for the same reason. It was thought also that in these exceptional cases, one minister might act as a connecting link between the laity and the clergy.
     19. Mr. Childs called attention of those voting, to the need for electing all who had been nominated from Bryn Athyn, In order that there might be a quorum of the Committee, who could be called together at any time to transact business.
     20. Mr. Burnham replied to a question as to "cumulative" voting that it was not customary in an organization of this kind. He stated, however, that absent members might appoint proxies to cast a vote for them.
     21. Mr. Burnham moved that the Corporation, pending the report of the tellers, take up the question of the holding of Real Estate. It was so voted.
     On motion the Report of Mr. Alex. P. Lindsay on the Greenford Property and the Report of the Special Legal Committee, were read. (See p. 570.)
     22. The ballots having been distributed the Chairman called attention to the fact of the omission of the name of Mr. Alex. P. Lindsay, and directed those who desired to vote for that gentleman to write in his name, and strike out the name of five other nominees. If any member did not desire to vote for Mr. A. P. Lindsay he should cross off four names, leaving the names of the eighteen for whom he desired to vote.
     Remarks followed by Messrs. Simons and Carswell.
     Mr. A. P. Lindsay stated that the Pittsburgh property had been gotten into shape, and they expected to incorporate soon.
     Mr. Knudsen said there were those who wished to leave money to the Philadelphia Society, and as the Society did not wish to incorporate, the Society wished to know how they might hold a bequest, which would be in the form of money and not of property.

548

He asked: Could trustees be elected within the Society to hold property on behalf of the Society? The Chairman stated that this could be done.
     Mr. Acton said that in New York the Society was considering the question of incorporation.
     The Chairman suggested that any society desiring advice might consult with Mr. Burnham, with Mr. Raymond Pitcairn or any of the lawyers in the General Church.
     23. Mr. A. G. Nelson moved a change in the By-Laws, Article II., Section I, by inserting the word "or District" after the word "General" in the fourth line, so that the By-Law would read:

     "Any male member of the Church known as "The General Church of the New Jerusalem," who is above the age of twenty-one years, and who has attended at least two General or District Assemblies of the Church, known as the "General Church of the New Jerusalem," is and shall be eligible to become a member of this corporation, and shall become such member upon signing his name to the roll of membership, which shall be preceded by a copy of these By-Laws and the amendments thereto."

     Mr. Waelchli recalled objections being made to this form at the time the By-Laws were under consideration.
     24. On motion of Mr. Iungerich, a recess was taken for ten minutes, to re-assemble in the Assembly room below.
     25. The Corporation re-assembled after the recess, and the Report on the Greenford Property and the special report of the Legal Committee were finished.
     26. Mr. Burnham stated that under the laws of Illinois the Corporation was not empowered to hold property in trust. He offered the following resolution which was adopted.
     27. Resolved, That where societies tender us their property, we request them, if they are going to give us the property absolutely, to hold it until they can secure a purchaser, and then turn the proceeds of the sale over to us, and that we otherwise decline to receive any property; and that it is not the policy of this corporation to receive property other than for its own specific use.
     Mr. A. P. Lindsay reported verbally that he had found some difficulty in arranging for a meeting of the Greenford Society for the purpose of getting the title in such shape that the property could be sold.

549

A meeting had finally been arranged for, but at the time appointed it had been impossible for him to be in Greenford. But everything was ready for organizing the meeting and he thought that in a very short time the matter would be attended to. Just how soon the property could be sold was another question.
     Mr. N. D. Pendleton felt like apologizing for Pittsburgh insisting upon the matter m such a way as to take up a good deal of time, but it might possibly be of use to the General Church in developing a clear-cut policy.

     Mr. Burnham stated that this By-Law had been formulated with the end of restricting the membership to active members of the Church. He saw no advantage in adding members to the Corporation who could not attend its meetings; whether their non-attendance was due to unwillingness or to misfortune, they would not be there.
     Mr. Jacob Schoenberger seconded the motion for the reason that there were in the General Church, many young men, who had their hearts in the Church, but nevertheless were not able to attend the Assembly every three years. He would give them the opportunity to become members of the corporation provided they attended the District Assemblies, which they were able to do. They would like to be with us, they contributed to the uses of the Church; he thought they should have recognition from the general body.
     Mr. Raymond Pitcairn emphasized the fact that any one might come and take part in the meeting. That there might be hard cases he admitted, but believed they would be few.
     Mr. Carswell pointed out that for one who attended an Assembly a wait of only three years would be necessary. He thought that the word "annual" in the By-Laws should be omitted.
     Mr. Burnham explained that the Corporation had annual meetings.
     Mr. A. G. Nelson said that when the provision for membership was made it had been supposed that the Assemblies would be held in the various centers of the Church, but the Church had grown so that meetings had been held only in Bryn Athyn during the past ten years. Thus any member of the General Church in Bryn Athyn and Philadelphia might become a member of the Corporation If it was thought desirable to send proxies, this would give an overwhelming advantage to this center. A secondary consideration was a little hurt feeling that certain ones should be ineligible. He thought inactive members might be gotten now. If there were some way of purging the list of inactive members, he thought the list might be kept active.
     Mr. N. D. Pendleton did not see why there should be a limitation which should shut out the isolated members any more than one which shut out societies. It raised the question as to whether there should be any limitation at all.

550

If there was to be a limitation must have to do with the general Body of the Church. The Corporation stood for the Assembly and if any condition was to be made beyond mere membership in the General Church, that ought not to have reference to District Assemblies, Local Societies or isolated members, but must be in accordance with conditions of relationship to the General Body.
     Mr. Carswell pointed out that a large membership put an additional burden upon the Secretary in sending notices, which seemed unnecessary since only the active ones would give attention.
     Further remarks followed by Mr. Knudsen and Mr. E. F. Stroh.
     Mr. Doering stated that the Corporation was simply the business body of the Church and it was the desire to make it as efficient as possible. He thought that this had been accomplished.
     Mr. Junge thought that the work of the organizers ought not to be lightly overthrown because somebody might feel grieved.
     Mr. A. G. Nelson referred to the fact that two had been nominated who were not members of the Corporation. He thought a man might be a very useful member of the Executive Committee who had never attended a meeting of the General Assembly.
     Mr. R. B. Caldwell did not see how such a person could be a useful member of the Executive Committee.
     The doctrines taught that one should step aside if one could be found more suitable for an office. There should be no rivalry. It should be the desire of every one to have the best men occupy those places. He thought the Charter provided for that. To change would be to some extent to lessen the probability of getting the best men.

     28. The motion to amend was lost.
     29. In reply to a question of Mr. Acton, Mr. Burnham stated that it was not necessary that one should have attended a previous meeting of the General Assembly as a member. He might have attended the previous meeting as a child or as a visitor.
     30. Mr. Burnham presented the following resolution:
     WHEREAS, We have, through the providence of the Lord, been blessed by the munificent gift of Fifty Thousand Dollars during the past year; therefore, be it
     Resolved. That we wish to spread upon the records the acknowledgment of that gift, and our affection for the faithful steward who has made us that munificent gift.
     31. The Resolution was unanimously adopted by a rising vote.
     32. The tellers made their report, showing votes cast for members of the Board of Directors, as follows: Messrs. John Pitcairn, 54; W. H Alden, 54; C. E. Doering, 49; Raymond Pitcairn, 54; F. A. Boericke, 54; H. L. Burnham, 53;

551

W. C. Childs, 51; Anton Sellner, 31; S. S. Lindsay, 46; Robert Carswell, 49; S. G. Nelson, 51; R. B. Caldwell, 32; Rudolph Roschman, 43; Jacob Schoenberger, 52; Paul Carpenter, 51; Paul Synnestvedt, 34; Edward Cranch, 44; Richard Roschman, 50, which eighteen gentlemen were accordingly declared elected.
     Messrs. Knud Knudsen, 19; R. C. Cranch, 21; Henry Becker, 26; G. A. Macbeth, 26; A. P. Lindsay, 24, failed of election.
     33. The Chairman announced that when the meeting adjourned the Executive Committee would meet immediately to organize and to perform such other business as might come before it.
     34. Mr. Burnham moved, and it was accordingly voted that the meeting adjourn to meet at the call of the Chair, if occasion should occur for a meeting before the final adjournment of the Assembly, and upon the adjournment of the Assembly without any meeting of the Corporation having been called, the adjournment should be sine die.
     35. The meeting was then declared adjourned.

552

     Reports.

     REPORT OF THE SECRETARY.

     1) The membership of the General Church of the New Jerusalem numbers at present 941 persons, showing a net increase of 37 members over the membership reported in June, 1909. Altogether, 46 members have been received since the last report, while, on the other hand, one member, Mr. John W. Peacher, has resigned, and eight members have died.
     2) The following members have died:
     Mr. Thomas Woofenden, of Vaull, Ont., July 31, 1909.
     Mrs. Esther Hobart Grant, Middleport, O., Aug. 4, 1909.
     Miss Jane McColl, Earlton, Ont., Sept. 16, 1909.
     Mrs. C. G. Nahrgang, Toronto, Ont., Oct. 6, 1909.
     Mr. Samuel H. Hicks, Bryn Athyn, Pa., Nov, 21, 1909
     Miss Susan B. Robbins, Abington, Mass., Jan. 10, 1910.
     Mr. Louis O. Cooper, Columbus, O., Feb. 5, 1910.
     Dr. George M. Cooper, Bryn Athyn, Pa., March 1, 1910.
     3) The following new members have been received since the last report:
     I. In the United States.
     Baltimore, Md.
Mrs. Mabel A. Fitzpatrick.
     Bryn Athyn, Pa.
Mr. Edwin T. Asplundh.
Mr. Richard de Charms, Jr.
Mr. Reginald C. Smith.
Miss Cornelia E. Stroh.
Mr. Leroy Starkey Wells.
     Philadelphia
Mr. William R. Cooper.
     New York City.
Miss Beatrice Campbell.
Mr. Sydney Benade Childs.
Miss Anna Hofman.
Mr. Oscar M. Woelfle.
     Meriden, Conn.
Mrs. Luise Dexter.
     Erie, Pa.
Mrs. Mary Holden Near.
     Pittsburgh, Pa.
Mr. Edmund Blair.
Miss Ora Pendleton.
Mr. David A. Pitcairn.
     Captina, W. Va.
Miss Elizabeth Cresap.
     Bellaire, O.
Mr. James M. Cresap.
     Cincinnati, O.
Mrs. Catherine Schott.
     Bourbon, Ind.
Mr. John D. Fogle.
Mrs. John D. Fogle.
     Chicago, Ill.
Miss Eleanor Lindrooth.
     Rockford, Ill.
Mr. Pontius Petterson.
     Beloit, Wis.
Mr. Thomas L. Ahlstrom.
Mrs. Elsie Rine Ahlstrom.

553

     II. In Canada.
     Berlin, Ont.
Mr. Walter Northgraves.
Mr. Fred. J. Roschman.
     Bridgeport, Ont.
Mr. Calvin Peppier.
     Clinton, Ont.
Mr. William H. Cole.
Miss Violet Cole.
     Kenora, Ont.
Mr. George Pagon.
     III. In England.
     Northampton.
Rev. T. F. Robinson.
Mrs. E. G. Robinson.
     Maidstorte, Kent.
Mr. Edward G. T. Boozer.
     IV. In France.
     Paris.
Rev Fernand Hussenet.
Mm: Stephanie Hussenet.
Mile. Marie A. Broussias.
M. K. Flon.
Mile. Gabrielle Pothin Labarre.
Mile. Jeanne Pothin Labarre.
Mm. Emestine Lesieur.
M Louis Lucas.
Mm Berthe Lucas.
Mm. Marie Hipplyte Lucas.
M. G. Routier.
Mm. Marie Strutz.
     4. The Clergy of the General Church numbers at present 24 pastors and ministers and 4 authorized candidates.
     M. Fernand Hussenet, of Paris, France, was ordained into the first and second degrees of the priesthood on October 10, 1909.
     Mr. Gilbert H. Smith was authorized as a candidate on May 30, 1910.
     5. It gives me pleasure to report that, through the instrumentality of the Rev. Richard H. Keep, I was requested by the Funk & Wagnalls Co. to prepare an account of the Academy of the New Church and of the General Church of the New Jerusalem, for the new Schaff-Herzog Encyclopedia of Religious Literature. An account of about 800 words was prepared and has been accepted.
     C. TH. ODHNER,
          Secretary.
               Bryn Athyn, Pa., June 15, 1910.

     June 13, 1910.

     REPORT OF THE COUNCIL OF THE CLERGY.

     To the Rt. Rev. W. F. Pendleton, Bishop of the General Church of the New Jerusalem.
     Dear Sir: Meetings of the Council of the Clergy were held June 10th, 11th and 13th, 1910, at which were present the Bishop, seventeen pastors, two ministers, and three candidates, this leaving absent three pastors, one minister, and one candidate.
     Those present were: Bishop W. F. Pendleton, the Rev. Messrs. J. E. Bowers, Richard de Charms, Andrew Czerny, W. H. Alden E. S. Price, C. Th. Odhner, F. E. Waelchli, N. D. Pendleton, Homer Synnestvedt, Alfred Acton, W. L. Gladish, C. E. Doering, T. S. Harris, R. H. Keep, E. R. Cronlund, W. B. Caldwell, F. E. Gyllenhaal, R. W. Brown, E. E. Iungerich, and Messrs. C. R. Pendleton, William Whitehead, and G. H. Smith.

554

     The reports of the members of the Council for the past year were read.
     The substance of these reports is as follows:
     The Rt. Rev. W. F. Pendleton, pastor ex-officio of the Bryn Athyn church, officiated at two baptisms of adults, five baptisms of children, ten confirmations, and two funerals.
     The Rev J. E. Bowers, missionary to the General Church, officiated at one baptism of an adult, six baptisms of children, one confirmation, one marriage, and one funeral. He visited forty-nine places. Twenty-five of the places were visited twice, and twenty-four only once. The Holy Supper was administered nine times in seven places.
     The Rev. Richard de Charms continued to serve as secretary to the Bishop, and taught the letter of the Word to four grades of the Bryn Athyn Local School. He preached once or twice to the Bryn Athyn Society.
     The Rev. Andrew Czerny, pastor to the societies of London and Colchester, officiated at five baptisms of children. He conducted services regularly in London and Colchester alternately; held doctrinal class every Tuesday evening in London and every other Sunday in Colchester. He also has a doctrinal class for the young people of the London Society once a month, and a class fortnightly for the young people of the Colchester Society,--the latter in connection with the Sunday School. He also taught regularly in the London School.
     The Rev. W. H. Alden, manager of the Book Room at Bryn Athyn, officiated at the baptism of a child. He preached three times at Bryn Athyn, four times at Baltimore, twice at Abington, and administered the Holy Supper once at Washington and once at Baltimore.
     The Rev. E. S. Price, pastor of the Allentown Circle, is engaged as instructor in Latin and Hebrew in the Schools of the Academy.
     The Rev. C. Th. Odhner is professor of History and Theology in the Schools of the Academy, Secretary of the General Church, and editor of New Church Life.
     The Rev. F. E. Waelchli, pastor to the Carmel church of Berlin, Ont., officiated at one baptism of an adult, four baptisms of children, one betrothal, one marriage, and two funerals. Last August he visited Huron county, Ont., where there is an encouraging state of the church.
     The Rev. N. D. Pendleton, pastor to the Pittsburgh Society, officiated at one baptism of an adult, eight baptisms of children, two confirmations, one marriage and four funerals. Arrangements have been made for him to visit Erie four times a year and for the Rev. W. E. Brickman to fill the pulpit in Pittsburgh during his absence. During the past year the time of the weekly doctrinal class was changed from Sunday to Wednesday. Also a special doctrinal class for young people attending public school has been instituted. The Pittsburgh Society has requested a certain number of its members to incorporate as a holding body, for the purpose of taking possession of the church property.

555

     The Rev. Homer Synnestvedt, assistant to the pastor of the Bryn Athyn church, officiated at two baptisms of children. He taught Religion and Principles of Education in the Academy. Also officiated in Erie, Renovo, Baltimore, Washington, and Pittsburgh, and visited Berlin, Parkdale and Glenview. Has been inactive since February 23d, on account of illness.
     The Rev. I. E. Rosenqvist, pastor to the Advent church of Philadelphia, officiated at one baptism of an adult, two baptisms of children, one betrothal and one marriage. He visited Meriden, Conn., and Westville, N. J. On May 22d he resigned as pastor of the Advent Church, the same to go into effect August 31st, 1910.
     The Rev. Alfred Acton, pastor to the Society of New York City officiated at one baptism of an adult, five baptisms of children, and two funerals. During the past year the New York Society has made marked increase both in point of numbers and in the development of an external organization and the increase in its uses. The society has for the first time compiled a definite roll of members, and has elected a business committee which efficiently takes charge of the business affairs of the society. Commodious and central quarters have been secured in Carnegie Hall, where in addition to a large room for worship, there are three smaller rooms for other uses. Among the increase of uses must be noted the institution of services every Sunday, instead, of as for several years past, twice a month. This advance was made possible by the increase in membership, and by the fortunate circumstance that the Rev. R. H. Keep is resident in New York, and has been elected assistant pastor, and officiated every Sunday except the first and third of the month, when the pastor takes the services. Another notable growth is the institution of a Sunday School under the able management of the Misses Bellinger and Bostock. The school is but small at present, consisting of two classes with respectively two and seven pupils, but it has been successfully maintained and gives much hope for the future. Finally there has been a growth in social life by the inauguration of public socials in the hall of meeting. In addition to his work in New York Mr. Acton paid one visit to Washington, where he preached and administered the Holy Supper, and also preached once in Bryn Athyn.
     The Rev. W. L. Gladish, pastor to the Middlleport church, officiated at one baptism of an adult, two baptisms of children, three marriages, and three funerals. His work has been greatly interrupted since February by sickness in his family, which was in quarantine three times. The regular services and classes are as follows: Sunday School, Sunday morning worship, men's Principia class, ladies' Principia class, doctrinal class, and Thursday classes for children. Last fall the doctrinal class was changed from Sunday evening to Wednesday, the society having supper together before the class; supper and class coming three times a month. It has been an excellent plan, giving more social life in the church and a better attendance at the doctrinal class. Last September Mr. Gladish began making monthly visits to Columbus and Cincinnati, ministering to small circles in both places.

556

The Columbus Circle met with a great loss in February in the death of Mr. L. O. Cooper; and in both places services were interrupted by sickness as mentioned above. The permanence of the movement in Cincinnati seemed more assured than in Columbus, but services will be continued in both places. Monthly visits to Rutland have been continued except as interrupted. Several visits have been made to the family of Mr. S. A. Powell in Givens; and a visit of several days last November in Sandoval, Ill.
     The Rev. C. E. Doering officiated at four baptisms of children. His time has been entirely occupied with the uses of the Academy.
     The Rev. T. S. Harris, pastor to the Circle at Abington, Mass., officiated at one baptism of an adult, two baptisms of children, and one funeral. He visited Andover, Hanover, Lynn, Maiden, Salem, Haverhill, Greenbush Taunton, Rockland, Whitman, giving instructions and distributing literature.
     The Rev. R. H. Keep, pastor and assistant pastor, respectively, to the Circles at Atlanta and New York, hears from the friends in Atlanta of their deep regret in no longer at present having the regular ministrations of the church among them as for the past eight years. It is their desire and intention to make an attempt to have something in the way of assembling together to read the Writings. They are scattered, and it will be a simple matter for them to carry on such a plan. Mr. Keep's work in New York in preaching to the society of which Mr. Acton is the pastor is proving most pleasant and congenial to him, and all are much encouraged by the progress recently made.
     The Rev. D. H. Klein, on account of the uncertain state of his health, continues to reside at Flat Rock, N. C. He has been unable to discharge any duties of his office during the past year. There has been sufficient improvement in health to enable him to assume the duties of principal in a public school at Flat Rock, and he looks forward hopefully to a further restoration in health and a return to some form of work for the church.
     The Rev. E. R. Cronlund, pastor of the Olivet Church, of Toronto, officiated at two baptisms of children, one betrothal, and one funeral. Services have been conducted every Sunday morning. For a short time during the winter evening services were held. These were appreciated and proved to be useful. In the doctrinal classes, held every Wednesday evening, the subject of the Word was considered. In the ladies' class Mr. Benade's work on Education was conducted, after which Mr. Odhner's Biography of Robert Hindmarsh was read. Two New Church families have moved to Toronto during the year, and have united with the society. Last June the society entertained the Council of the Clergy of the General Church.
     The Rev. W. B. Caldwell, pastor to the Immanuel Church, of Glenview, Ill., officiated at four baptisms of children, one confirmation, and two funerals. He performed the duties of head-master of the Immanuel Church School, teaching religion to four classes and Latin to one class. During the past year he has also been acting pastor of Sharon Church, Chicago, where services and classes have been conducted fortnightly.

557

     The Rev. F. E. Gyllenhaal, minister of the Denver Society of the Lord's Advent, officiated at-two baptisms of children. By official authorization he administered the Holy Supper four times. At a special meeting of the society he was invited to become pastor and accepted, subject to ordination into the second degree of the priesthood. The work has gone along smoothly, but without much evidence of eternal growth. In addition to the Sunday services regular doctrinal classes, and two Sunday School classes, Mr. Gyllenhaal has given the ladies monthly lectures on interpretation of the letter of the Word, and also has had a weekly class with two boys. He also had mother special weekly class with a private family in the missionary line.
     The Rev. R. W. Brown has devoted his whole time and energy to educational work in the Academy Schools.
     The Rev. E. E. Iungerich, minister to the Baltimore Society, officiated at four baptisms of children. A men's devotional class in T. C. R. has been conducted twice a month, and a ladies' doctrinal class on the history of the churches once a month. The work in Baltimore has been done in addition to regular duties as instructor in the Academy Schools.
     No reports were received from Pastor Fernand Hussenet, Minister E. J; Stebbing, and Candidates A. H. Stroh, C. R. Pendleton, and William Whitehead.
     The Council considered the question of the ordination of one or more persons into the Third Degree and the following resolution, offered by Mr. Alden, was adopted with one dissenting vote:
     Resolved, That this Council recommend to the Bishop that in his judgment he ordain one or more persons into the Third Degree of the priesthood.
     The Council would recommend to the Assembly the consideration of the subject of Church Extension.
     Respectfully submitted,
          F. E. WAELCHLI,
               Secretary.

     FINANCIAL STATEMENT, GENERAL CHURCH OF THE NEW JERUSALEM AND NEW CHURCH LIFE.

     May 31, 1910.

     RECEIPTS.

Contributions to the General Church.
California                    $87.00
Colorado--General               3.00
     Denver               57.60
Florida                     5.00
Georgia                     67.00
Illinois--General           11.10
     Chicago                17.25

558

     Glenview               165.55
Indiana                    20.00
Kentucky                    2.50
Louisiana                    30.00
Maryland-General               7.50
     Baltimore               5.25
Massachusetts               4.00
Michigan                    44.00
Montana                    9.00
Nebraska                    3.00
New York                    58.50
North Carolina               .50
Ohio-General               181.00
     Middleport               7.28 Pennsylvania-General          34.00
     Allentown               8.00
     Bryn Athyn               1,844.66
     Erie                    93.36
     Philadelphia          114.00
     Pittsburgh               394.15
     Renovo               20.75
West Virginia               83.00
Wisconsin                    5.00
Canada-General               79.20
     Berlin and Waterloo     116.76
Toronto                    149.05
Great Britain               39.86
                                   $3,767.82

     New Church Life

Subscriptions and contributions     $907.43
Amount drawn from General
Fund                    851.66
                                   $1759.09
     EXPENDITURES.

Bishop's Salary               $2,000.00
Bishop's Traveling Expenses     77.00
Bishop's Traveling Expenses to
British Assembly               300.00
J. E. Bowers, salary          486.65
J. E. Bowers, Traveling Expenses     148.40
Traveling Expenses Treasurer,
and Secretary of the Clergy     50.00
Reporting Toronto Meeting     10.00
H Synnestvedt, Expenditures to
Erie                         20.63
Printing and Mailing Quarterly
Reports                    58.88
Postage, Stationery, etc.     39.96
                                   $3,191.52

559

     New Church Life

Salary to Editors               $700.00
Printing Twelve issues          486.07
Paper for Life               118.50
Envelopes for mailing Life     7.50
Addressing Envelopes, twelve issues          12.00
Bound copies to Subscribers and Complimentary
copies                         20.22
Postage, Stationery, etc.          54.80
                                        $1,759.09
     Recapitulation.

     RECEIPTS.

Balance on hand, June 1, 1909               $374.29
Interest on Bank Account          $11.40
Contributions as per list          3,767.82
New Church Life Receipts          907.43     $4,686.71
                                                  $5,061.00

     EXPENDITURES.

General Church as per list          $3,191.52
New Church Life as per list          1,759.09               $4,950.61
Balance on hand, May 31, 1910                              $110.39

     CHURCH EXTENSION FUND.

     May 31, 1909
     RECEIPTS.

Bryn Athyn                    $2,055.75
Baltimore                    3.66
Denver                    6.00
Glenview and Chicago          35.18
Middleport                    2.00
New York                    30.80
Philadelphia               8.00
Toronto                    137.00
Berlin and Waterloo          23.75
Colchester, Eng.               5.42
Isolated                    30.50
                              $2,338.06

     EXPENDITURES.

M. Hussenet                    $232.45
Rev. T. S. Harris               450.00

560

Rev. W. L. Gladish          50.00
Rev. H. Synnestvedt, exp. to
Washington                    1.15
Rev. E. Iungerich, exp. to
Balto. and Wash.               8.88
Rev. W. H. Alden, exp. to Balto.     13.70
Rev. T. S. Harris, exp. to Balto.     5.51
Rev. W. Whitehead, exp. to
Renova                    17.70
Books for missionary use     18.67
Circulars, etc.               4.80
                              $802.86
Balance, May 31, 1910                              $1,535.20

     NEW CHURCH LIFE STATISTICS

Paying subscribers, June 15, 1909          518
New subscribers                         27
                                        545
Subscribers dropped                         41
Present paying subscribers (320 of which are members)          504
     55 free copies
     14 to agents
     6 for missionary use
     25 to Academy Book Room
     31 exchanges
     131
     504 paying
     635 copies approx. mailed each month.

     REPORT OF THE EXECUTIVE COMMITTEE

     SIXTH ANNUAL MEETING

     OF THE

     GENERAL CHURCH OF THE NEW JERUSALEM

     (A CORPORATION)

     The Executive Committee has to report that at the Sixth General Assembly on June 18, 1907, the following resolution was unanimously adopted by it, which action was ratified at the Third Annual Meeting of the corporation on June 20, 1907:
     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

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     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.
     That on June 20, 1907, the Executive Committee of The General Church of the New Jerusalem, an ecclesiastical body, unanimously 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.
     That on June to, 1907, The General Church of the New Jerusalem, an ecclesiastical body, in General Assembly passed 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

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     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.
     That at the Annual Meeting of the corporation on June to, 1997, the following gentlemen were elected members of the Board of Directors or Executive Committee of the corporation to serve for the term of one year, and until their successors are elected:
     John Pitcairn, Paul Synnestvedt, Hugh L. Burnham, Samuel H. Hicks, Felix A. Boericke, Jacob Schoenberger, Chas. E. Doering, George A. Macbeth, Robert Carswell, Paul Carpenter, Seymour G. Nelson, Richard Roschman, Edward Cranch, Samuel S. Lindsay, Rudolph Roschman, Geo. M. Cooper, Walter C. Childs, Robert Benton Caldwell.
     That on the same day such Board of Directors or Executive Committee met with fifteen members present and elected the following officers:
John Pitcairn, President.
Samuel H. Hicks, Vice-President.
Charles E. Doering, Treasurer.
Paul Carpenter, Secretary.
     Since the last General Assembly two of our members, Mr. Samuel H. Hicks and Dr. George M: Cooper have passed into the other world.
     The Executive Committee have not formally convened since such time until the present Meetings when they have expressed their sense of the loss of the services of these active and valued members.
     No election has thus far been had to formally fill me vacancies in the Executive Committee caused by the passing away of these members.
     The attention of the Assembly is referred 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 1907 four meetings were held by the Executive Committee, three being at the time of the General Assembly.
     In the year 1908 two meetings were held, and in the year 1909 four meetings.
     Thus far in the year 1910 two meetings have been held. In stating the number of meetings as above, it should be understood that these are meetings where there has been a general attendance and action taken after discussion. It gives no consideration to the formal quarterly meetings of the Executive Committee and the formal annual meetings of the Corporation which have been noticed and held in order to comply with the By-Laws and present a clean legal record.
     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.

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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.
     By resolution passed at a meeting of the members of the Executive Committee in Toronto on December 31, 1907, the reports of Messrs. Burnham and Carpenter, of the Legal Committee, dated November 15, 1907, as to the "Pittsburgh Property," and of December 26, 1907, as to the "Greenford Property," were "received and referred to the next General Assembly of the General Church of the New Jerusalem."
     The following resolution was also passed by said meeting of the Executive Committee:

     RESOLUTION OF THE EXECUTIVE COMMITTEE.

     WHEREAS, Offers have been made by several of the Societies constituted of members of the General Church of the New Jerusalem to convey the real estate of the Society to the General Church of the New Jerusalem, incorporated; and,
     WHEREAS, A serious question has arisen in the minds of the members of the Executive Committee as to whether it is desirable to accept title to any real estate other than that taken by the General Church for the performance of its own special uses; now, therefore, be it hereby
     Resolved, That each Society so tendering the title to its property to the General Church be thanked by the Executive Committee in the name of the General Church of the New Jerusalem, and that each Society so offering its property absolutely to the General Church be requested to sell the same, and to turn over the proceeds of sale, whether in the form of cash, part purchase money, notes or otherwise, to the General Church, and that each Society offering the title to its property to the General Church to be held and used for the benefit of that particular Society, be requested to defer action until after the next general meeting of the members of the corporation to be held at the time of the next General Assembly, in order to give the Executive Committee the opportunity to lay the entire matter before the entire Corporation; and, be it further
     Resolved, That this question of defining the attitude of the General Church of the New Jerusalem, incorporated, on this question be submitted to the next general meeting of the members of the Corporation for action; and, be it further
     Resolved, That the secretary be instructed to deliver a certified copy of this resolution to each Society making tender of the title to its property; and, be it further
     Resolved, That this Committee and its members will stand ready at all times to render every assistance possible to those Societies requiring advices and assistance in the matter of selling, converting its property into cash or other proceeds of sale, etc., for the purpose of turning the same over to the General Church.

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     Such be the pleasure of the Assembly these reports and resolutions receive consideration and such action as the Assembly deem proper.
     Much time of the meetings of the Executive Committee has also been spent in consideration of the Kramph will case and the attitude of the General Church, and actions properly to be taken thereby in connection with such case, full report of which will be given to the Church at a later date.
     At the meeting of the Committee in Bryn Athyn, June 14, 1910, the treasurer announced that there had been placed in his hands by Mr. John Pitcairn the sum of fifty thousand dollars in various companies, the income of which was to be used in a Pension Fund for the ministers of the
General Church and widows of ministers. Mr. Pitcairn and Dr. Boericke were appointed a committee on the administration of the fund.
     At the same meeting was announced the death of two members of the Committee, and the following memorial resolutions adopted:
     WHEREAS, Since the last meeting of this Committee, two of its members, Samuel H. Hicks and George M. Cooper, have finished their labors upon this earth, and have been taken to the spiritual world by our Heavenly Father; now, therefore, be it
     Resolved, That we hereby record our deep sense of loss, and acknowledge the great use Which each of these men have been to the Church, the high value which we placed upon their counsel, the deep affection which we feel for them, and the confidence we feel that the Church will receive from the greater help than heretofore; and be it further
     Resolved, That a copy of these resolutions be presented to the widow of each of them as an expression of our sympathy and as a token of the affection which we had for their husbands.
     At a meeting of the Committee held in Bryn Athyn, June 15, 1910, it was voted that the Rev. Alfred Acton be invited to act with the Committee on Church Extension.
     W. H. ALDEN, Acting Secretary.

     ORPHANAGE FUND

     OF THE

     GENERAL CHURCH OF THE NEW JERUSALEM.

     Statement from June 22, 1909, to June 20, 1910

Cash balance, June 21, 1909                                   $393.07
Contribution at "Camp Ulmia," Canada               $1.34
Immanuel Church (Christmas, 1908)                    2.00
Mr. and Mrs. A. G Campbell                         2.00
Balto. Sunday School, harvest festival contribution     1.00
New York Society, children's Christmas festival
contribution                                   13.94
Parkdale Society                                   15.25
Mrs. Janet Pitcairn, Pittsburgh                    10.00
Miss Agnes Pitcairn, Pittsburgh                    5.00

565

Berlin Society Christmas offering                    14.00
Pittsburgh Society, Christmas offering               40.75
Dr. Felix A. Boericke                              10.00
Middleport Society Sunday School                    2.83
Mrs. Margaret McKallip, Pittsburgh                    20.00
Mr. and Mrs. K. Knudsen, Philadelphia               2.00
Dorothy and Alfred Reynolds, Baltimore               1.00
Glenview Society, Christmas offering               3.00
Baltimore Society                                   5.75
Erie circle                                        5.65
Mr. S. Warren Potts, New York Society               1.00
Miss Rebecca E. Sullivan, New York Society          1.00
Mr. George Hoffman, New York Society               1.00
Rev. R. H. Keep, New York Society                    1.00
Mr. Anton Sellner, New York Society                    5.00
Mr. Theo. Bellinger, Bryn Athyn Society               1.00
Mr. Randolph W. Childs, New York Society               2.00
Miss Eliza Mitchell, New York Society               1.00
Mr. and Mrs. A. G. Campbell, New York Society          3.00
Mr. Anton A. Sellner, New York Society               .50
Mr. Sydney B. Childs, New York Society               .25
Mr. Walter C. Childs, New York Society               10.00
Mr. Herman Lechner, New York Society               2.00
Mr. Jacob Schoenberger, Pittsburgh                    10.00
Parkdale Society                                   20.11
Miss Alice E. Grant                              3.00
Miss H. S. Ashley                                   3.85
Mrs. Mary J. Bostock                              1.50
Mrs. Cara S. Glenn and family                         10.00
Mrs. W. S. Howland                              26.00
Dr. Geo. G. Starkey                              3.00
Miss L. H. Vickroy                              1.00
Mr. J. A. Fraser                                   2.00
Christmas offering, Bryn Athyn Society               121.71
Mr. Geo. W. Doering                              1.00
Mr. John Kessler                                   2.00
Mr. William Evens                                   1.00
Mr. William Drost                                   5.00
A Friend                                        10.00
                                                       $406.33
                                                       $799.40
     Disbursements.

     1909.
Sept. 10     Mrs. Mary Hyatt                         $75.00
Nov. 8     Franklin Nahrgang                         18.75
Nov. 29     Franklin Nahrgang                         18.75
Dec. 2     Mrs. Mary Hyatt                         81.00
Dec. 31     Franklin Nahrgang                         37.00

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     1910
Mar. 30     Franklin Nahrgag                         37.50
March 30     Mrs. Mary Hyatt                         75.00
June 6          Mrs. Mary Hyatt                    81.00
                                                       424.50
Balance in bank, June 20, 1910                              $374.90
     Walter C. Childs,
          Treasurer

     REPORT OF THE BOOK ROOM OF THE ACADEMY OF THE NEW CHURCH.

     The book room of the New Church will differ in important respects from the book store of the world; and the book room of the Academy of the New Church will differ in important matters from other book rooms which call themselves of the New Church.
     The book store of the world is carried on primarily for profit. Within certain bounds books will be selected for publication and for sale which will return a profit in the markets of the world. The publisher prints and the bookseller supplies to the public those books which the public wants, or which the publisher or dealer thinks the public wants, two things which are by no means in all cases found to be the same.
     The book room of the New Church has as its primary aim the propagation of the teachings of the New Church. This centers primarily about the publication and the sale of the Writings of Swedenborg himself. These have been published in a bewildering number of translations, editions and sizes, and it is no small part of the duty of the book room to intelligently make selection for the customer.
     Outside of the books of Swedenborg is the list of collateral works, of various ages, size and value. The general book room of the New Church holds it necessary to keep in stock every book which claims to be of New Church origin, under penalty of the dire wrath of its author.
     The Academy book room primarily sells the Writings, and makes a specialty of these in all their published forms. Outside these lines it handles little of collateral literature, selecting from the great mass of it and cataloguing that only which is regarded as of genuine service to the student of the New Church. At the same time it holds itself ready and willing to serve as agent in obtaining any work which may be desired and is obtainable.
     I speak advisedly in saying that the Academy book room has in mind in its work the student. This for several reasons.
     The work of addressing the outsider has been done energetically by other agencies. The attitude of Convention and of Conference literature, outside of Swedenborg himself, and indeed the same effort obtains in the more recent translations of the Writings, has been to address the man on the street, the man who knows nothing of Swedenborg or the New Church and whose ear, it must be admitted, it is somewhat difficult to gain.

567

     This has given rise in the pulpit to what are supposed to be rational presentations of the doctrines of the Church, labored attempts to prove by ratiocination from the letter of the Word, from notions already in the minds of men, the fundamental doctrines. The method is notable for its absence of appeal, and often, even of reference, to the Revealed Doctrines from which the authors of these remarkable discourses themselves obtained their knowledge of the New Church. Such is the characteristic of the missionary literature of the Convention and the Conference, which is largely made up, whether in books or tracts, of sermons or lectures delivered in the regular course of missionary services. These discourses, and the books and tracts derived from them, seldom pass beyond the general doctrines of the New Church.
     The man who is definitely and affirmatively in the New Church, who has passed the wall of doubt, and desires to build up his spiritual home from the truths which are revealed, finds little to attract him in this labored endeavor to prove the fundamentals of his faith. It does not feed him. And where this literature prevails we find the young who grow up in the Church in large measure drifting away, or, if they remain in nominal membership in the Church to which their fathers belonged, becoming indifferent to those things which really make the Church.
     The membership of the General Church, popularly known as the Academy, is made up of those who have come out of the Convention by reason that they were cramped and starved as to spiritual things therein, or who have by some favor of the Divine Providence first come to the General Church without having first served an apprenticeship in the Convention-of such is the membership made up, and of their children, children trained and habited, so far as their parents might accomplish the end, in the affirmative love of the Heavenly Doctrines and the life of them. This brings about that large proportion of students which characterizes the whole body of the General Church.
     Furthermore, the members of the Academy have been much thrown upon themselves for their social life. Not only the principle that social life, especially of the deeper spiritual kind, should be within the Church alone, has made the Academy one large family apart from the world, but the distressing lack of charity toward the Academy on the part of other organizations which bear the New Church name, has compacted the body of the General Church and set it apart from other men.
     For these reasons, therefore, the Academy book room has primary regard for the man in the Church, not the man out of the Church, for the building up and fostering the knowledge and life of spiritual truth, in those who have already accepted the Lord in His Second Coming.
     The list of collateral literature published by the Academy is not a long one, but it includes such notable works as the WORDS FOR THE NEW CHURCH, THE ANNALS OF THE NEW CHURCH, and the LITURGY FOR THE GENERAL CHURCH, works which will have a permanent value.
     In another way the Academy book room is differentiated from other book rooms of the New Church.

568

Its field is limited as to the numbers whom it can reach through the ordinary channels of advertisement. With the exception of the "NEW CHURCH QUARTERLY," of England, the periodicals of the New Church are closed to its advertisements. This very much limits its sales area, unless it adopt the method of circularization, which is costly. It may be advisable at some suitable time to consider means for reaching with distinctive Academy publications those outside the lines covered by the circulation of the LIFE.
     It is proper to report in this connection that the book room has gradually made up a collection of names and addresses of New Church people. This list has been revised and extended during the past year, and includes now more than five thousand addresses, which are arranged on cards in alphabetical order by the names of the people and in geographical order on typewritten sheets. This list, prepared primarily for the sake of general advertisement of the forthcoming HISTORY OF THE KRAMPH CASE, is available for further advertising, as may be found useful.
     The Academy book room has issued during the past year new editions of the PSALMODY, and of THE BRIEF VIEW OF THE DOCTRINES by Mr. Odhner--the third edition of the latter which has been called for since its publication. A new and distinctive catalogue has also been prepared, of all Swedenborg's works which are in print, of the Academy publications and a few others which are helpful to the study of the Word or in explication of the Doctrines of the New Church.
     Mr. Odhner's CORRESPONDENCES OF THE LAND OF CANAAN, which has for a considerable time been running serially in the pages of the LIFE, has been offered to the book room for publication and would be a valuable addition to the literature of the Church. Bishop Pendleton has also in preparation a work on EXPOSITION OF THE WORD, which will be an invaluable aid to ministers and students. But funds to publish these and other works are lacking. One chief cause for this condition of affairs is the publication of the LITURGY FOR THE GENERAL CHURCH, which calls for a word of explanation and appeal.
     The LITURGY was published two years ago at the cost of the book room of the Academy. The cost of the printing, making plates and printing 1,500 copies, and binding approximately 1,100 copies, has been $3,000 in round numbers. The book room, to meet this cost, used one thousand dollars of its own capital and borrowed seven hundred dollars, for payment of which, principal and interest, it is responsible,--over and above that has been received from the sale of books. The present stock of books is valued at wholesale at $600 and with the probable demand, will not be sold for several years, and when sold will leave more than one thousand dollars unprovided for, making no account of interest on the debt.
     The work of the book room in the field of new publications will be tramped for a long time to come, unless by some means it can be relieved of this burden.
     The Assembly is respectfully asked to consider means for doing this.
          W. H. ALDEN,
               Manager Book Room of the Academy.

569

     REPORT OF COMMITTEE ON CHURCH EXTENSION.

     This committee was constituted by the Executive Committee of the Corporation of the General Church, and consists of Dr. Boericke, Rev. C. E. Doering and the Rev. W. H. Alden.
     The Committee met early in October and formulated a circular appeal to the members of the General Church. This circular set forth certain specific needs which might be met by an extension fund, with general principles guiding the use of such a fund. From this a brief quotation may be made:

     The General Church has a membership of nine hundred persons. Of these six hundred are grouped in societies which support a pastor each. Another hundred are grouped in small circles, which, some of them, have more or less frequent pastoral visitations. Some two hundred are reckoned as isolated, in single families, or as individuals, widely scattered in seventeen different States and abroad.
     A complete plan for Church extension would involve provision for visitation in some form, of all these, and the supply to them of pastoral services, the sacraments, worship and instruction. In some places it may be possible, by co-operation of the whole, to support a pastor where now there is none. In some localities circuits might be formed, round which pastoral visits might be made through the year.

     The circular made reference to the work begun by Mr. Harris in Abington, Mass., where it seemed desirable that such aid might be given as would enable Mr. Harris to give his entire time to the use of his pastorate; to the thriving circle in Baltimore, where monthly visits might usefully be increased to semi-monthly; to Erie, where there is a considerable circle which it seemed hopeful to believe might with some assistance support a pastor; to Denver, where the Rev. F. E. Gyllenhaal might be assisted to come on to the next Assembly, and possibly to make a visit among those interested in the General Church on the Pacific Coast; to Mr. Gladish's active mission work in Ohio; to the usefulness of occasional visits by the Bishop to the various centers of the Church, especially to England.
     Response has been made to this circular to the amount of $2,338.06, as stated in the Treasurer's Report, and expenditures, as reported also by the Treasurer, have been made to the amount of $802.86.
     Arrangements have been made for quarterly visits to Erie, by the Rev. N. D. Pendleton, and to Washington by supply from Bryn Athyn. Mr. Iungerich visits Baltimore twice each month, and will take his family this coming summer to camp out in Arbutus, the suburban estate which has been purchased by the Baltimore circle, with the ultimate purpose of forming there a New Church settlement. Mr. Waelchli, through whose efforts the Baltimore Circle was originally established, will make them a week's visit, directly after the meetings of the Assembly.

570

Aid has been extended to the Circle in Paris, France, to enable them to rent a hall for their worship. The Rev. T. S. Harris has been paid a salary to continue for one year from January 1, 1910, which enables him to devote his entire time to ministerial work. Mr. Whitehead spent the summer in Renovo, Pa., doing pastoral work for New Church families there. Additional appropriations have been made for Mr. Gladish in recognition of the extension of his work, especially new work opened in Cincinnati and in Columbus, O. The travelling expenses of Mr. Gyllenhaal and of Mr. Harris, in attendance upon the Assembly, have been paid. It is the intention of the Committee to have isolated points, such as Renovo and Erie, visited during the summer by students from the Theological School. There have been small expenditures for missionary literature.
     Thus it will be seen that a beginning has been made. As means are provided, it is intended to extend the work as far as may be possible along the lines suggested in the circular sent to the members of the General Church, that is, to "cultivate centers, to instruct those already affirmative," thus to hold the children of the Church and bind them more and more firmly to her side. The only limit to the work which we can do lies in the means provided, and in ability to find the men to do it.
     F. A. BOERICKE,
     C. E. DOERING,
     W. H. ALDEN,
     Committee on Church Extension

     REPORT OF SPECIAL LEGAL COMMITTEE.
                              Oct. 5, 1907
MR. JOHN PITCAIRN,
     Chairman Executive Committee of The General Church of the New Jerusalem, Inc.
     Dear Sir:--In pursuance of the request of the Executive Committee of the General Church to visit Greenford, Ohio, and enquire into the property of the Society of the New Jerusalem at that place, I beg to submit the following report:
     In regard to title:
     First. It appears by the records of the Court of Common Pleas of Mahoning County, Ohio, App. Dec. 15, No. 15686, that the Society of the New Jerusalem is an unincorporated body, organized on December 24, 1874, for the purpose of public worship.
     Second. It appears by a deed recorded in the Recorder's Office of the above named County that after the said Society had organized, a parcel of land was purchased by them from one Andrew Cochel and Mary his wife, for the sum of One Hundred Dollars. This land was purchased in the name of three trustees who appear in the original deed of the property to the society above mentioned, a copy of which is hereto attached.

571

     (The land consists of one-half acre and is located in the center and most desirable section of the town of Greenford. It was originally a part of the farm owned by the above-named Cochel. Upon this land the Society erected in the year 1875 or 1876 a building about thirty-six by sixty feet, the timber for the said building being cut from the farm of one of the members of the said Society.)
     Third. Upon inquiry it further appears that the deed of conveyance was in the hands of one Jacob Groetzinger (now deceased), who was one of the original trustees of the Society. The same, however, he refused, and his heirs still refuse, to deliver up.
     Fourth. It further appears by App. Dec. 15, No. 15686 (390 Moh. C. P. Civil, No. 100), that the Society of the New Jerusalem became involved in a law suit in the year 1889. This suit was brought by Jacob Renkenberger, Bertha (or Bertram) Renkenberger and Andrew Czerny, trustees of the Society of the New Jerusalem, vs. John V. Stahl, Jacob Groetzinger, A. Richstadt, and John Coy. The trustees brought suit on behalf of themselves and as trustees of the Society of the New Jerusalem, and asked an injunction to restrain the defendants from interfering with Divine Worship. A question of title was involved in this suit, and on the 19th day of May the Court granted a preliminary injunction enjoining the above-named defendants from interfering or obstructing the above-named plaintiffs in their management of the said church building and real estate, and from in any manner obstructing their free access thereto and entrance therein of the members of the said Society or from interfering with the free worship and ministration in the said building.
     On hearing, the case was submitted to the Court and, "On consideration thereof the Court finds that the plaintiffs are entitled to the relief prayed for in their petition, and at the commencement of this action the said plaintiffs and the said congregation of the Society of the New Jerusalem at Greenford, Ohio, in whose behalf the plaintiffs sued, were unlawfully prevented and hindered from entering the church building and conducting other church business therein by the said defendants, and the plaintiffs were unlawfully prevented by the defendants from the management of the temporal affairs of the church society.
     "Wherefore it is ordered, adjudged and decided that the injunction granted at the commencement of this action be and is hereby made perpetual, and the defendants are hereby enjoined from in any manner interfering with the said plaintiffs and the remaining members of the said congregation on whose behalf they sued in their free access to and use of the said church property.
     "And they are further enjoined from hindering or insisting of the said plaintiffs in the management and control of the temporal affairs of the said society and of the said church building and premises."
     Mr. James P. Wilson, of Youngstown, Ohio, the attorney employed by the Society of the New Jerusalem of Greenford, was then consulted by me, and was of the opinion that the case had been appealed to the Circuit Court of Appeals of that County, and had been affirmed.

572

After a thorough search of the records, however, I am convinced that Mr. Wilson must be mistaken, and this for the following reasons, to wit.:
     (a) First. That the record of the Common Pleas Court does not show that an appeal bond was taken.
     (b) Second. The records of the Circuit Court of Appeals show no case, the latter records being carefully examined from the year 1888 to the year 1895 inclusive.
     Fourth. So far as I was able to ascertain, by a very careful examination of the records to date and by inquiry, the property has no liens, mortgages, taxes or judgments of any kind against it whatsoever. Therefore I am of the opinion that since
     a. The Society of the New Jerusalem obtained a good title,
     b. The same is reinforced by a judgment of the Court, and
     c. It is free from all incumbrances: that a good and salable [title] exists in the said Society of the New Jerusalem of Greenford, Ohio. 112 regard to a transfer of the same to the General Church of the New Jerusalem, Incorporated:
     First. It appears that there are at present twenty surviving members of the Society of the New Jerusalem, of Greenford, Ohio, to wit.:

Jacob Renkenberger,
Maryet Renkenberger,
Minnie A. Renkenberger,
Lotta G. Renkenberger,
Attai V. Renkenberger,
Pearl Renkenberger,
Mrs. W. C. Norris,
Mrs. Mary Rhodes,
Lydia Rhodes,
Barbara Rhodes,
Tilford Rhodes,
T. A. Renkenberger,
Solomon Renkenberger,
Alice E. Renkenberger,
Iva Renkenberper,
Lewis Wunderlin,
A. C. Wunderlin,
Mrs. Park F. Miller,
Mrs. B. Renkenberger,
Mrs. Lewis Wunderlin.
     Second. That all of the said members are willing and desirous to convey the aforesaid premises with appurtances thereto, and improvements thereon, to the General Church of the New Jerusalem. Incorporated.
     Therefore it appears that the General Church of the New Jerusalem can obtain a good and salable title thereto.
     Desirability of obtaining the aforesaid Premises:
     First. Greenford is a small town located about three-quarters of a mile from the railway station on the Erie Road, in the County of Mahoning, Ohio. It has a population of about two hundred and fifty inhabitants of whom about seventy are voters. From appearances the town is at a standstill and from present indications there does not seem much chance for advance.
     Second. As stated in the early part of this report the property of the Greenford Society is located in the most desirable section of the above-named town, and on one of the main streets. A church building is erected thereon about thirty-six by sixty feet. The building is frame, but the best material was used throughout, the floors and furnishings being mostly of oak, and little used. The seating capacity of the building is said to be two hundred and fifty, although I think two hundred is a little nearer the actual figure.

573

At the present time the building is in fair shape with the exception of the roof, which in some places admits the sunlight. This is the second roof placed upon the building since its erection and was put there at a cost of $60.00. The Building contains pews, which are in excellent shape; an organ fairly well protected (the quality of which I am no judge) and a fairly complete set of the Writings. Some of the books have been protected by a bookcase, while others have not. The latter are somewhat affected by the dampness. (Miss Rhodes, a member of the Greenford Society, has agreed to remove these books.)
     Third. At the present time the town of Greenford is well supplied with church buildings, halls, etc., and for this reason I am of the opinion that the building would not justify the investment required to alter the same, and I am further of the opinion that were the building so altered it would have no use, but that the only value of the building at the present time is the lumber which it contains.
     Fourth. Upon inquiry the lowest value placed on the premises was $350.00, the highest $1,000.00. These figures, however, are purely speculative. During the past year two lots, one-quarter each, have been sold in the same block for $125.00 per lot.
     (Mr. W. C. Norris, of Youngstown, Ohio, can be credited with a statement that Mr. Jacob Renkenberger, of Columbiania, Ohio, was offered $800.00 for the lot and building of the Greenford Society some time during the past year. I have since written to Mr. Renkenberger in regard to this matter and hope soon to verify the report.)
     Insurance on the building has been carried by the Society to the present year. The same, however, has now expired and has not been renewed.
     In regard to the conveyance of the aforesaid property:
     Under the Revised Statutes of the State of Ohio (Bates, Ann. O. St., Qd Ed., Vol. 2, sect. 3794), in order to convey this property it will be necessary to call a meeting of the members of the above-named Society and have them elect new trustees. The trustees should then, with the approval of the Society of the New Jerusalem, apply to the Court of Common Pleas of the County of Mohonirig for an order to convey the said real estate to the General Church of the New Jerusalem, a corporation of Illinois.
     So far I have been unable to obtain a copy of the constitution of the Society but hope to do so in the near future. When this is obtained, if desired, the necessary notices for a meeting, records, resolutions, etc., can be prepared.
     Respectfully submitted,
          ALEXANDER P. LINDSAY.

     ANDREW COCHEL

     TO

     SOCIETY OF THE NEW JERUSALEM.

574

Warranty Deed.
     Know all men by these presents that we, Andrew Cochel and Mary Cochel, wife of said Andrew Cochel, of the County of Mahoning, Ohio, in consideration of the sum of one hundred dollars, in hand paid by Henry Rhodes, Jr., John V. Stahl and Jacob Groetzinger, trustees of the Society of the New Jerusalem, of the same place, have bargained and sold and do hereby grant and convey unto the said trustees and their successors in office forever the following premises, situate in the Township of Green, County of Mahoning, in the State of Ohio. Being in the North part of the Northwest quarter of Section twenty-two (22), Township number sixteen (16) and Range number three (3), and bounded and described as follows: Beginning in the North line of the said Section number twenty-two (22), at the Northwest corner of a lot of land owned and occupied by Peter McCave; thence South two chains and fifty-eight links to a corner; thence West one chain and ninety-three and three-fourth (1.93 3/4) links to a corner; thence with two chains and fifty-eight [links] to the said North line of Section twenty-two (22); thence East with said section line one chain and ninety-three and three-fourth links (1.93 3/4) to the place of beginning, containing one-half (1/2) acre of land within said boundary: To have and to hold said premises with the appurtenances, except the rails on the fence along the road, unto the said trustees and their successors forever, and it is expressly understood and agreed upon by and between the said Andrew Cochel and the said trustees, for themselves and their successors, that the above-described premises shall not at any time be used for graveyard or cemetery purposes, and the said trustees also agree to fence the said premises and to keep the fence in good repair thereafter; and the said Andrew Cochel, for himself and heirs, doth hereby covenant with the said trustees and their successors, that he is lawfully seized of the premises aforesaid; that the premises are free and clear from all encumbrances whatsoever, and that he will forever warrant and defend the same with appurtenances (except the rails aforesaid) unto the said trustees and their successors, against the lawful claim of all persons whomsoever.
     In testimony the said Andrew Cochel and Mary Cochel have set their hands and seals this third day of February, in the year of our Lord, one thousand eight hundred and seventy-five.
     Signed, sealed and acknowledged in the presence of
          WM. ROLLER,
          HENRY WILHELM.,
               ANDREW COCHEL, [Seal].
               MARY COCREL [Seal].

     HE STATE OF OHIO, MAHONING COUNTY, ss.:
Before me, a Justice of Peace in and for the said County, personally appeared the above-named Andrew Cochel and Mary, his wife, and acknowledged the signing and sealing of the above conveyance to be their voluntary act and deed; and the said Mary being at the same time examined by me separate and apart from her husband, and the contents of the said instrument made known to her by me, she then declared that she did voluntarily sign, seal and acknowledge the same, and that she is still satisfied therewith: this third day of February, A. D. 1875.

575

     Received February 15, 1875.
     Recorded February 18, 1875.
          HENRY WILHELM,
               Justice of the Peace.
          S. B. RIEGER,
               Recorder.
Book 38, Page 197, Ac. 1/2, Sect. 23, Tnps. 16, Range 3.

     REPORT ON GREENFORD PROPERTY.
                              Dec. 26, 1907.
JOHN PITCAIRN, ESQUIRE,
     Chairman of the Executive Committee of the General Church of the New Jerusalem, Incorporated, 2115 Land Title Building, Philadelphia.
     Dear Mr. Pitcairn: Reverting again to the matter of the property of the Greenford Society, I beg leave to submit the following for your consideration, viz.:
     At a meeting of the members of the Executive Committee of the General Church of the New Jerusalem, a corporation, held in Bryn Athyn, Pennsylvania, on June 20, 1907, the action below noted was taken, to wit.:
     "Mr. Paul Synnestvedt moved that Mr. Alexander P. Lindsay be requested to investigate the Greenford Property Question and get all possible information respecting the status of affairs, both legal and otherwise, and, as soon as possible, report the situation back to this Committee, through its Secretary. Seconded by Mr. Walter C. Childs, put to vote and unanimously carried."
     "The Chairman thereupon instructed the Secretary to confer with Mr. Alexander P. Lindsay and advise him of the action of this Committee."
     The Secretary thereupon so advised Mr. Lindsay, and Mr. Lindsay undertook to make the requested investigation, etc.
     On or about October 5, 1907, Mr. Lindsay addressed a written report to you as Chairman of the Executive Committee, touching upon the question of title to the property, transfer of the same to the General Church of the New Jerusalem, Incorporated, desirability of acquiring the same, and conveyance, etc., etc., etc., a copy of which said report has been delivered to the Secretary by Mr. Lindsay.
     Thereafter, Mr. H. L. Burnham, Mr. A. P. Lindsay and the undersigned held a conference with relation to said report and the status of the matter as there revealed, and, as there is at present strong probability that neither Mr. Burnham nor myself will be present at the next meeting of the Executive Committee, we take the liberty of submitting the following thoughts on the subject:

576

     It appears, from Mr. Lindsay's report, that the record title to the premises offered to the General Church is substantially good in the Society of the New Jerusalem, of Greenford, Ohio, but it appears that the business of the Society has been somewhat neglected in the way of holding meetings, etc., and that the records are quite incomplete. It also appears that the value of the lot is not much in excess of Five Hundred Dollars ($500), and, finally, that in case of sale, a proper meeting must be held by the Society and an application made to the proper court for an order to convey the real estate.
     The above suggests to our minds that if the Greenford Society desire to give the General Church of the New Jerusalem the benefit of that property, that the Society would better find a purchaser and make sale of the property, and then turn the proceeds of sale over to the General Church, rather than to convey the property direct, and we base our position upon the following grounds: 1. It does not appear that it would be desirable for the General Church to take and hold that property, as it would necessitate a) the registering of the General Church of the New Jerusalem under the laws of the State of Ohio, which would involve an expense; b) the property if taken must be maintained at considerable expense in the way of repairs, insurance, assessments and possibly taxes, which involves additional expense; c) if the property is kept in repair as a place of worship, the necessary initial and succeeding expenses would soon exceed the value of the property, and there does not appear to be any use which the General Church could make of the property for its own purposes, and the question of renting it to the Old Church cannot be entertained: if, on the other hand, the building is permitted to go to ruin, the vacant lot would be of no value except to be sold, and the initial and subsequent expenses up to the time of sale would consume practically all the proceeds of sale. It would, therefore, appear to be better for the Greenford Society to sell the property at the earliest moment and to turn the proceeds of sale over to the General Church, both on the grounds of economy and of directness.
     2. It would be better on the grounds of the title to be conveyed for the Greenford Society to sell this property direct, for the following reasons: a) any court proceeding had for the purpose of selling this property must necessarily satisfy the attorney for the purchaser, and should a transfer be ordered by the court to the General Church of the New Jerusalem and the General Church subsequently make sale, it would be too late to mold those court proceedings to the satisfaction of the attorney for the purchaser; b) while the Greenford Society undoubtedly has the right to sell its property by order of court, a question might arise in the mind of the attorney for the final purchaser as to whether the Society would have the right instead of making the sale to give it and transfer it to the General Church, and the General Church might find itself in the embarrassing position of being unable to pass a title satisfactory to the attorney for the purchaser. It would therefore appear to be better for the Greenford Society to sell the property direct in order that there might be no question as to title; for while some doubt may arise as to the right of the Greenford Society to make a gift of its property to the General Church, this question could not arise as a practical difficulty in case the real estate had been turned into personal property and the personal property then turned over to the General Church.

577

     The above suggestions apply to the particular case of the Greenford Society, and we have expressed our opinion on that question first, because that is the one now before the Executive Committee, but we, as members of the Executive Committee, would make the suggestion that some general policy be first considered, and we are of the opinion that the General Church should go slow in accepting what we might call inactive properties, for the objections that we have above stated as applying to the Greenford case would probably arise in a somewhat similar form in any properties of a small value which are offered to the General Church, and if the property was of considerably larger value the General Church might be placed in a position where it could not acquire and hold properties desirable to be held by the General Church for the performance of its active and proper uses in that same State without exceeding the property limit which a corporation such as ours could hold under the laws of that particular State, and for the above and many other objections of a similar nature, we incline to the opinion that the General Church should pass a resolution defining its attitude toward the acception of the various properties offered to it to the effect that while all contributions will be most graciously accepted by the General Church, that it is to the best interests of both the donor and the donee, where real estate is proposed to be given, that the property be sold and the proceeds of sale turned over to the Church without any qualifications whatsoever, and as this resolution should voice the sentiment of the entire corporation and not merely the Executive Committee, we would if present at the next meeting offer the following resolution and move its adoption by the Executive Committee, viz.:
     Whereas, offers have been made by several of the Societies constituted of members of the General Church of the New Jerusalem to convey the real estate of the Society to the General Church of the New Jerusalem, Incorporated;
     And, Whereas, a serious question has arisen in the minds of the members of the Executive Committee as to whether it is desirable to accept title to any real estate other than that taken by the General Church for the performance of its own special uses;
     Now, Therefore, Be It Hereby
     Resolved, that each Society so tendering the title to its property to the General Church be thanked by the Executive Committee in the name of the General Church of the New Jerusalem, and that each Society so offering its property absolutely to the General Church be requested to sell the same, and to turn over the proceeds of sale, whether in the form of cash, part purchase money, notes, or otherwise, to the General Church, and that each Society offering the title to its property to the General Church, to be held and used for the benefit of that particular Society, be requested to defer action until after the next general meeting of the members of the corporation to be held at the time of the next general assembly, in order to give the Executive Committee the opportunity to lay the entire matter before the entire corporation;

578

     And Be It Further
     Resolved, that this question of defining the attitude of the General Church of the New Jerusalem, Incorporated, on this question be submitted to the next general meeting of the members of the corporation for action;
     And Be It Further
     Resolved, that the Secretary be instructed to deliver a certified copy of this Resolution to each Society making tender of the title to its property;
     And Be It Further
     Resolved, that this Committee and its members will stand ready at all times to render every assistance possible to those Societies requiring advices and assistance in the matter of selling, converting its property into cash or other proceeds of sale, etc., for the purpose of turning the same over to the General Church.
     Should the Executive Committee take any action on the Greenford matter, it can safely be said for the Legal Committee that it will gladly cooperate in this matter, in outlining and preparing the required notices, constitution, minutes, resolutions, etc., in conferring with Mr. Lindsay, who has indicated his willingness to go to Greenford and supervise the actual transaction of business, etc.
     Yours sincerely,
          PAUL CARPENTER.
     I fully concur in the above.
          HUGH L. BURNHAM.

     REPORT OF THE SECRETARY OF THE SONS OF THE ACADEMY.

     Our annual meeting held during the General Assembly this year was a very useful one, and much was accomplished, though the meeting was lacking in the social spirit, which lack was partly due to the forced absence of our worthy President, and to the removal to the Spiritual World of our dearly loved and honored Vice-President, Dr. George Madison Cooper.
     Doctor Cooper's gentle, yet pious, whole hearted love, interest and advice, will be sorely missed by THE SONS OF THE ACADEMY, yet we know he is with us now, freed from material chains and in a position: to better help us in our great use so dear to him.
     The meeting voiced its unanimous love for Doctor Cooper and sympathy for his wife by a rising vote.
     The work of the Association is most important and should receive the most earnest and sympathetic attention of every member at THE SONS OF THE ACADEMY, and also of every loyal member of the General Church of The New Jerusalem.

579

     The Academy has formally recognized THE SONS OF THE ACADEMY as the organization to manage the scholarships and has given over this work to the latter organization.
     We feel sure that nothing more in the direction of an appeal need be made; for every member of the General Church knows the value of New Church education and every member of the organization will realize that they must, each one individually, bestir himself to far greater efforts than have been made by us in the past.
     We have felt somewhat elated at the five students we were able to help, wholly or partially, this last year, but when we stop to total the sum collected and consider that the generous donations of a very few, nearly reaches the sum total collected, we must feel that many of us have nor done our duty, as we could have done it, and if we are truly regretful for this and earnest in our interest we should show it by contributing at once, as the funds must very soon be on hand in order that the Executive Board may arrange the scholarships for the coming year. At present we have but a small sum of money and a goodly number of applicants for scholarships.
     This also should be called to the attention of the public, that the requirements of membership are the fact of having attended the Academy of the New Church, and paying one dollar initiation fee. There are a number who should be members and are not.
     In closing, I wish to state that personal communications, whether questions or advice, are always welcome.
     Respectfully submitted,
          GERALD S. GLENN, Secretary.

     FINANCIAL REPORT OF "SONS OF THE ACADEMY."

     Receipts.

Balance on hand, June 15, 1909                         $8.14
Contributions and fees                                   493.20
Academy of the New Church. [Old scholarship fund.].          171.85
Bank interest                                        2.09
                                                       $675.28
     Expenditures.

     Academy of the New Church, board and room for
scholarship students:
1909                                                   $75.00
1910                                                  496.85
Railroad fare of one student                               12.50
Miscellaneous expenses                                   22.55
                                                       606.90
     Balance                                             $68.38

580

     There is still owing the Academy on account of board, $88.15, and in soliciting contributions the special point has been made of agreeing to set aside for the establishment of a permanent endowment fund, ten per cent. of collections. This has not been done up to the present time, but
it is proposed to do it the first thing next year. This would bring our liabilities up to $r3747, and counting on $16.50 in promised subscriptions, would make a balance to be raised to complete the work of last year, $52.59.
     While this report shows a deficit, more has been actually accomplished than at first proposed. It was originally agreed to give but one complete and three half scholarships. One-half scholarship was raised to a complete scholarship, so that the organization really raised fifty dollars more than was originally proposed.
     During the year six students had been enabled to attend the Academy Schools, five boys and one girl.
     The work is being planned for the coming year. Another appeal will be made to the members of the General Church, and it is hoped that the response will be as generous the coming year as it was in the past.
     One feature was established this year which really placed the fund on a permanent basis. The money advanced from the scholarship fund was given in the form of a loan. All the students very readily consented to this, and they have all agreed to return the money in small annual installments during a term of years. In this way will be established what will eventually be an endowment fund. In time this money will be coming back, and enable other students to attend the school; so that every dollar contributed will be used over and over again as the years go by.
     The sum of two hundred dollars, the amount of a scholarship, merely covers the board. The tuition amounting to fifty dollars, has been remitted by the Academy in the case of scholarship students. A scholarship is, therefore, really worth two hundred and fifty dollars.
     E. F. STROH,
          Treasurer.

     REPORT OF THE THETA ALPHA.

     Bishop Pendleton and Members of the General Church of the New Jerusalem:
     In response to the request of the Assembly, THETA ALPHA submits the following report:
     We organized first in June, 1904, under the name of Academy Alumnae Association, known familiarly as the Girls' Alumnae.
     At first we had only graduates as members. The second year we received all former woman students of the Academy as associate members. The third year we made graduates and non-graduates alike active members, but made membership in the General Church requisite for membership in our body. At this time we changed our name to THETA ALPHA, being the initial letters of the Greek words Thugatares Academies--Daughters of the Academy.

581

Our motto is "Non Nobis Solum"--Not for us alone.
     We now number one hundred and twenty-five, and have Chapters in Glenview, Pittsburgh and Bryn Athyn.
     We have for four years past supported a scholarship, and have found that it is indeed more blessed to give than to receive. For this use held us together until we learned how to really organize and carry on our modest little society, looking to the performance of other uses.
     This use of the scholarships is very dear to us all, and we look forward to its continuing an ultimate basis for higher and more spiritual uses.
     VENITA PENDLETON,
          President.

582

DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1910

     I.
     THE CLERGY OF THE GENERAL CHURCH.
     1910.
     BISHOP.

THE RT. REV. WILLIAM FREDERICK PENDLETON.
Ordained, Sept. 3, 1873 Consecrated, May 9, 1888. President of the Academy of the New Church. Pastor of the Bryn Athyn Church. Address: Bryn Athyn, Pa.

THE REV. JOHN ELY BOWERS.
Ordained, May 11, 1873. General Missionary. Address: 37 Lowther Ave., Toronto, Ont., Can.

THE REV. RICHARD DE CHARMS.
Ordained, Jan. 21, 1877. Secretary to the Bishop. Address: Bryn Athyn, Pa.

THE REV. ANDREW CZERNY.
Ordained, June 10 1883. Second degree, March 21, 1886. Pastor of London and Colchester Societies. Address: 169 Camberwell Grove, S. E., Camberwell, London, England.

THE REV. WILLIAM HYDE ALDEN.
Ordained, May 30, 1886. Treasurer of the General Church. Manager of the Academy Book Room. Instructor in the Schools of the Academy. Address: Bryn Athyn, Pa.

THE REV. ENOCH SPRADLING PRICE.
Ordained, June to, 1888. Second degree, June 19, 1891. Pastor of the Allentown Circle. Professor of Hebrew and Latin, Academy of the New Church. Address: Bryn Athyn, Pa.

THE REV. CARL THEOPHILUS ODHNER.
Ordained, June 10, 1888. Second degree, June 19, 1891. Secretary of the General Church. Editor of NEW CHURCH LIFE. Professor of Theology and History, Academy of the New Church. Member of the Bishop's Consistory. Address: Bryn Athyn, Pa.

THE REV. FRED. EDWIN WAELCHLI.
Ordained, June 10, 1888. Second degree, June 19, 1891. Secretary of the Council of the Clergy. Pastor of the Carmel Church, Berlin, Ont., Can.

THE REV. NATHANIEL DANDRIDGE PENDLETON.
Ordained, June 16, 1889. Second degree, March 2, 1891. Member of the Consistory. Pastor of the Pittsburgh Society. Address: 706 Ivy St., E. E., Pittsburgh, Pa.

583

THE REV. HOMER SYNNESTVEDT.
Ordained, June 19, 1891. Second degree, Jan. 13, 1895 Member of the Consistory. Principal of the Normal School, Academy of the New Church, Bryn Athyn, Pa.

THE REV. JOSEPH E. ROSENQVIST.
Ordained, June 19, 1891. Second degree, June 23, 1895. Address: Stockholm, Sweden.

THE REV. ALFRED ACTON. Ordained, June 4, 1893. Second degree, Jan. 10, 1897. Pastor of the New York Circle. Member of the Consistory. Assistant editor of NEW CHURCH LIFE. Secretary of the General Council. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

THE REV. WILLIS LENDSAY GLADISH.
Ordained, June 3, 1894. Pastor of the Society in Middleport, Ohio, and of the Circle in Cincinnati, Ohio. Address: Middleport, O.

THE REV. CHARLES EMIL DOERING.
Ordained, June 7, 1896. Second degree, Jan. 29, 1899. Treasurer of the Academy of the New Church. Superintendent of the Schools of the Academy. Professor of Mathematics and Swedenborg's Philosophy, Academy of the New Church, Bryn Athyn, Pa.

THE REV. THOMAS STARK HARRIS.
Ordained, April 8, 1897. Pastor of the Abington Society. Address: 4 Chapel St., Abington, Mass.

THE REV. RICHARD HAMILTON KEEP.
Ordained, June 27th, 1897 Second degree, May 22, 1898. Assistant Pastor of the New York Circle, New York, N. Y. Address: 166 W. 65th street, New York, N. Y.

THE REV. DAVID HAROLD KLEIN.
Ordained, June 26, 1898. Second degree, Oct. 27, 1902. At present engaged in secular work. Address: Flat Rock, N. C.

THE REV. EMIL ROBERT CRONLUND.
Ordained, Dec. 31, 1899 Second degree, May 18, 1902. Pastor of the Olivet Church. Address: to Springhurst Ave., Toronto, Ont., Can.

THE REV. WILLIAM BEEBE CALDWELL.
Ordained, Oct. 19, 1902. Second degree, Oct. 23, 1904 Pastor of the Immanuel Church, Glenview, and of the Sharon Church, Chicago. Address: Glenview, Ill.

THE REV. FREDERICK EDMUND GYLLENHAAL.
Ordained, June 23, 1907. Second degree, June 19, 1910. Pastor of the Denver Society. Address: 543 Delaware St., Denver, Colo.

584

THE REV. FERNAND HUSSENET.
Ordained into First and Second Degrees, Oct. 10, 1909. Pastor of the New Church in Paris, France. Address: 31 Henri Regnault, St. Cloud, Seine et Oise, France.

     MINISTERS.

THE REV. ERNEST J. STEBBING.
Ordained, June 26, 1898. At present engaged in secular work. Address: Congress Heights, Washington, D. C.

THE REV. REGINALD WILLIAM BROWN.
Ordained, Oct. 21, 1900. Professor of Natural Science, Academy of the New Church, Bryn Athyn, Pa.

THE REV. ELDRED EDWARD IUNGERICH. Ordained, June 13, 1909. Minister, of the Baltimore Society. Instructor in the Schools of the Academy. Address: Bryn Athyn, Pa.

     CANDIDATES.

MR. ALFRED HENRY STROH.
Authorized, June 7, 1990. Editor of the Scientific works of Swedenborg. Address: Stockholm, Sweden. Karlbergsvagen, 32A.

MR. CHARLES RITTENHOUSE PENDLETON, JR.
Authorized, June 4, 1905 Instructor in the Schools of the Academy. Address: Bryn Athyn, Pa.

MR. WILLIAM WHITEHEAD.
Authorized, June 19, 1908. Instructor in the Schools of the Academy. Address: Bryn Athyn, Pa.

MR. GILBERT HAVEN SMITH.
     Authorized, May 30, 1910. Address: Bryn Athyn, Pa.

     II.

     SOCIETIES AND CIRCLES.

     Abington. Place of worship, 29 Orange St. Services Sunday at 11 o'clock. Sunday School following service. The Rev. THOMAS S. HARRIS, pastor. Address, 4 Chapel St.
     Allentown, Pa. Services held once a month at private residence. The Rev. ENOCH S. PRICE, Of Bryn Athyn, Pa., visiting pastor.
     Atlanta, Ga. For information see Prof. Kurt Mueller, Cable Bldg., Broad St.
     Baltimore, Md. Place of worship, Arbutus. Summer services every Sunday at 3 p. m., in the society's hall, by the Rev. E. E. IUNGERICH. Sunday School at 11 a. m. H. W. Gunther, Secretary, Arbutus, Md.
     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.

585

     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.
     Chicago, III. Sharon Church of the New Jerusalem. Place of worship, chapel at 1379 Carroll Ave. Services first and third Sundays at 3 p. m. Supper and doctrinal class first and third Wednesdays at 7 p. m. Chapel closed during summer months. The Rev. W. B. CALDWELL, acting pastor, Glenview, Ill.
     Cincinnati, O. Worship and doctrinal class monthly at home of Mr. Colon Schoft, Clifton, conducted by the Rev. WILLIS L. GLADISH.
     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.
     Columbus, O. Worship and doctrinal class monthly at home of Mr. W. H. Wiley, 642 Neil Ave., conducted by the Rev. WILLIS L. GLADISH.
     Denver, Colo. The Denver Society of the Lord's Advent. Place of Worship: 543 Delaware St. Doctrinal class 8:15 p. m. every Wednesday. The Rev. F. E. GYLLENHAAL, pastor, 543 Delaware St.
     Erie, Pa. Services on alternate Sunday evenings at private residence. Quarterly visits by the Rev. D. PENDLETON. Semi-annual visits by the Rev. J. E. Bowers. For particulars address Dr. Edward Cranch, Secretary, 109 W. 9th St.
     Glenview, III. The Immanuel Church of the New Jerusalem. Sunday services at 11 a. m. Supper and doctrinal class on Fridays at 7 p. m. The Rev. W. B. CALDWELL, pastor and headmaster of the parish school.
     London, England. Place of worship: 169 Camberwell Grove, S. E., Camberwell. Sunday services at 11:30 a. m. Doctrinal class, Fridays, 8 p. m. The Rev. ANDREW CZERNY, pastor, and headmaster of parish school, 169 Camberwell Grove, S. E., Camberwell.
     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 York City. Place of worship: 839 Carnegie Studios, 57th St. and 7th Ave. Every Sunday except during the summer months, when services will be held fortnightly in July and discontinued in August. For particulars, address W. I. Parker, Secretary, 347 W. 23d St. or the Rev. R H. KEEP, assistant pastor, 166 W. 65th St., New York, N. Y. The Rev. ALFRED ACTON, visiting pastor, address Bryn Athyn, Pa.
     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.
     Pittsburgh, Pa. Place of worship, the chapel at Wallingford near Morewood Ave., East End. Sunday services at 11 a. m. Sunday School at 10 a. m. Doctrinal class on Wednesdays at 8 p. m. 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 R. CRONLUND, pastor and headmaster of parish school, to Springhurst Ave.
     Washington, D. C. Quarterly visits by the Rev. ALFRED ACTON, of Bryn Athyn, Pa.

586

Church News 1910

Church News Various 1910

     BALTIMORE, MD. A retrospect, during the year, that has elapsed since the purchase of the property at Arbutus shows the society to be stronger and more united, and the movement to the country to be gaining in momentum.
     Those of us who have looked upon settling at Arbutus as an ideal condition pertaining to the future are now casting about to make it an actual event within a year or so. At the present moment there are two families permanently stationed on the property, those of Mr. J. P. Coffin and Mr. Alfred Arrington, sixteen persons in all. A hundred yards to the east of their double house, a third building is in process of construction, which, by August will house the families of Mr. H. W. Gunther and Mr. H. Grebe, nine persons in all.
     On a crest of cleared ground to the north are three tents, which comprise the summer encampment of Rev. and Mrs. E. E. Iungerich, with their children, and Miss Myrrha Hussenet. There is a prospect that some other families in Baltimore and Washington will realize the advantages of camping out at Arbutus.
     Services will be conducted this summer every Sunday afternoon at 2:30 in one of the homes at Arbutus. But early in August we expect to enter into a commodious club house, dedicated to the uses of worship and education, and marking a distinct stride in the direction of establishing a local Academy school. The men's class this summer will be held weekly instead of biweekly, Friday evening, at 330 North Howard street, with the Rational Psychology as object of their study. The Ladies' Aid will have a weekly instead of a monthly class. Instruction in elementary Hebrew will be given Sunday morning to the children at: Arbutus.
     Four social meetings have been held at Arbutus during the course of the year. The inaugural meeting of last August has already been chronicled. Towards the end of January of this year, an oyster roast was held one Sunday afternoon, after which the entire property was divided and auctioned off to the members of the society in half acre lots.

587

The sermon in the morning had treated of the partition of the land among the twelve tribes. The first child born at Arbutus was baptized on that day, Roscoe Lovett Coffin, Jr. The two other meetings were held on successive Sundays, June 19th and 26th, and were signalized by the consideration and adoption of the resolution to construct the club house. The meeting on June 26th was in honor of the Rev. and Mrs. F. E. Waelchli who had been the guests of the society during the week following the General Assembly, and had brought down all the news of its activities. Mr. Waelchli conducted the services, administering the Holy Supper and baptizing the infant daughter of Mr. and Mrs. Benjamin Reynolds. The number present, seventy in all, seven of whom were personal friends from the German Convention Society, was an eloquent testimony to the value of the work which he had performed in Baltimore. E. E. I.

GLENVIEW, ILL. On Saturday, June 18th, we had a picnic, followed by various games and sports. Dr. King arranged the program, which included racing, jumping, putting the shot, lung-testing, etc. Owing to the absence of a number of our long-winded friends attending the Assembly in Bryn Athyn, the lung-testing competition was only moderate. In the evening there was a dance at the club house.
Our banquet on the Nineteenth, under the distinguished toastmaster ship of Dr. King, was very enjoyable. Many of our people were away at the Assembly, and Mr. McQueen, who spoke on the need for celebrating New Church Day in a solid manner, caused some amusement by referring to the absentees as "the cream," implying that we who were present were only skim milk. Several humorous protests were called forth by this remark, one speaker observing that the skim milk is what people send away, while the cream is kept at home. A letter was read from our pastor, which contained a synopsis of the Bishop's address at the Assembly; and a telegram of greeting was received from Mr. W. H. Junge. Mr. John B. Synnestvedt spoke on "Saints Past and Present," reminding us particularly of how much we owe to the old friends who have gone from us in the past several decades, and Mr. C. S. Cole referred to the children as "Saints of the Future."

588

Mr. Scalbom spoke on the "Advantages of Aggregation," referring especially to New Church communities, and Mr. John Forrest, of Chicago, read a paper concerning a future New Church nation.
     July Fourth was celebrated with the usual parade and flag-raising, after which an adjournment was made to the club house, where the Declaration of Independence was read, and patriotic speeches and songs listened to. In the afternoon there was an exciting base ball game, and in the evening a fireworks display, followed by an impromptu dance.
     Our Steinfest subject on July 7th was "Loyalty," around which Mr. Alfred Goerwitz had arranged a program of speeches. After the subject had been discussed, Mr. Hugh L. Burnham read the decision in the Kramph case, which was received with acclamation.
     Sunday evening, July 10th, a meeting was held at the club house to hear accounts of the Assembly from our pastor and others who attended it. The Kramph decision was again read, so that all might hear it.
     During all the celebrations of the past weeks, we have had with us friends from Sharon Church. We have also been visited by Mrs. Oscar Glenn, of Erie, Pa., and by Miss Alice Grant and the Rev. Reginald W. Brown, of Bryn Athyn, who were en route for Yellowstone Park. Mr. Brown conducted worship here on Sunday, July 3d. "As we go to press" we hear that our friend, Felix Junge, is home from Colorado on a visit. A. M.

     DURBAN, NATAL, S. A. The Nineteenth day of June was celebrated here on Sunday the 19th and Monday the 20th. On Sunday an excellent sermon by the Rev. W. H. Acton was read at the morning service by Mr. J. H. Ridgway, who officiates alternately with Mr. D'Arcy Cockerell, in the absence of a minister to the society. The lessons being the xix Revelations and selected portions of the Writings, taken from the New Liturgy under the chapter on the New Church. The church was tastefully decorated with the dwarf bamboo and flowers, white and red. The 24th Psalm from the Psalmody and special prayers from the New Liturgy contributed pleasingly to the whole service.

589

We are looking forward to the time when the society will again be in a strong enough financial position to be able to support a minister.
On the evening of the 20th a church social was held in the Baylay Hall adjoining the church, the first half of the evening being occupied with the rendering of a musical program, all the items being rendered by members, and the second half with various games, and a very pleasant evening indeed it proved to be. We cannot hold General Assemblies here in their proper sense, for there is only this one society in the whole of Africa, but on the whole we ought to congratulate ourselves that in a sense all our assemblies are "general," for do they not embrace all the societies in Africa? And are not all the ministers in Africa belonging to the New Church always present, even if there are none?
This society is steadily growing, almost entirely from newcomers into the world, and it is pleasing to contemplate that in, say twenty years, we shall be quite a strong body, provided the Academy principles are followed, resulting in the keeping of all the young in the Church. Good work is being done in that direction by Mr. Melville Ridgeway who takes the Sunday School regularly every week for all the children. The attendance is steadily growing, every year seeing one or two more old enough to attend.

590

DIVINE HUMAN ORGANIC AND VISIBLE 1910

DIVINE HUMAN ORGANIC AND VISIBLE Rev. N. DANDRIDGE PENDLETON 1910

Announcements.

591

NEW CHURCH LIFE
VOL. XXX SEPTEMBER, 1910          No. 9
     To know God, and by such knowledge to become conjoined with Him in a life of love and faith, is the essence of religion and the purpose of revelation. Wherefore it is said that the primary intent in giving the Word was to make God manifest as man. A. C. 9356. Since only by such manifestation can the Divine becomes an object of human love, and faith be made permanent. For God as man is capable of being approached and seen in thought. And faith in such a God "remains" because it has a "terminus from which to which." T. C. R. 339.
     Even the angels were instructed as to the necessity of rendering the Infinite perceptible--of making the hidden God visible--by means of finite intellectual ideas. A. C. 4075.
     And it is postulated as vain for any one to endeavor to grasp the nature of the Infinite Esse-that both men and angels must be content to acknowledge the Divine from finite created things. T. C. R. 28. It is further said that every appearance of Him in the heavens is by, and through, finite forms, and this for the simple and adequate reason that He could not otherwise be seen and known, or loved and worshiped. A. C. 3404.
     Man is strictly finite as to all his parts and powers, and naught but a finite idea can come within the range of his mental vision. This human limitation, in ancient times, caused the Divine to be presented under representative types and images. Men raised these images before their eyes in order that they might see Him "as in a glass darkly." But after the assumption and glorification these images gave place, and the Divine Human stood forth as the visible God. In consequence men were granted new and improved powers of apperception, and the ability of a direct approach; but there was no change in their original limitations.

592

As before, all the ideas of their thought were finite. The difference was that the Divine had now finited Itself in order that it might become visible, whereas before, men had as it were finited the Divine by their images and representations of Him.
     To say that the Infinite Divine finited Itself, or, what is the same, enclosed Itself within limits, has an impossible sound to natural modes of thought. Yet that it did so is not only the central doctrine of Christianity, but also the primary truth of creation.
     The Divine finited Itself in the beginning in order to bring forth the created universe, and the process has been in continual operation ever since for the sake of maintenance and renewal. Again, in the fulness of time, the Divine finited itself in an individual man, only in this case it is called an assumption of the flesh. This latter mode of finiting differed from the first, or creative process, in that a full return was given. The Human assumed was Glorified. The finite form of the man became Divine and one with the Infinite. This second finition, with its consequence, may be regarded as the crowning act of the original work of creation, in that By it an ultimate Divine bond was instituted whereby creation was held bound to the Lord from without, even as it was always held from within. The inner bond was sufficient for a time, but not for all time. It was not sufficient after the "base of heaven had fallen away" owing to the accumulated drag of evil. H. H. 101. In establishing this outer bond as a lasting support to the heavens it was required that the Divine should come into the world of nature by the assumption of a Human there. This Human thus assumed was finite--a miniature creation. It was made Divine and one with the Infinite by Glorification, and as so made it is called in the Word of the final revelation the Divine Human.
     Two things are predicated concerning the Human made Divine. First, that it is Divine and therefore Infinite as to all and every part. Second, that it is visible to the eyes of angels and to the spiritual eyes of men. A. C. 9310; T. C. R. 777. But let us observe that it is not the Divine Human as Infinite that is visible, but as finite. The moment Infinity is predicated of anything that thing is at once raised above the mental horizon. A. C. 5110.

593

     The marvel of the Human assumed and Glorified is that it put on Infinity, and yet retained the finite form and appearance of man; retained the power of finiting, or of accommodating Itself within finite limits in order that it might be visible. It may be said that aforetime the Divine was accommodated, but that now it accommodates and this by virtue of having taken to Itself the natural degree of life in the ultimate human of a man in the world.
     The Divine was always man in firsts but not in lasts. The Divine in firsts filled the heavens from the beginning, and took thence the form of an angelic man, or, as said, "a man was thereby reproduced (retulit hominem)." A. C. 6280. This was the Divine in the angels, called the Divine Human from eternity. It was this Divine Angelic Man, which, passing through the heavens, by transflux, took upon Itself a Human in the world, glorified that Human and "superinduced" it upon Itself. D. L. W. 221. That which was thus superinduced was of necessity a more ultimate Divine. And it, together with the former Divine in the heavens, now fills not only the Gorand Man of heaven, but also the Gorand Man of the universe, natural as well as spiritual. Thus the Divine Natural, begotten in the world, presented Itself, not only as the basic prop and support of the heavens, but also as the ultimate Body and Sustainer of the Divine from eternity. A. R. 468.
     This is the Lord Jesus Christ, the Man God and God Man, having from conception a Divine Soul, and by Glorification a Divine Body, produced and brought forth from the Soul, and which, by degrees, replaced the first maternal human assumed.
     Such being the origin and nature of the Divine Body, it is not material, as was the first human, but Divine Substantial. D. L. W. 221. When therefore the process of Glorification was completed the Human, made Divine, passed from the sight of men. Being Divine Substantial it penetrated to the inmosts. A. C. 6849. As a body not material it does not fill all or any part of space--that is, it does not fill space by displacement, as is the case with material bodies. D. Love III. It, therefore, has no fixed location either in the center of the universe or elsewhere. It is of no stature great or small. D. L. W. 285 Not even are we to think of it as commensurate with the universe. H. H. 85.

594

For such thought, though vastly extended, is sensual and falls into nature. Under this view the Human Glorified is to be seen as an omnipresent essence, and may be likened to fire that first Divine Fire which is everywhere and which, from within, lights and sustains all the suns that burn in the heavens. And yet even this thought is forbidden unless it is recognized that this essential fire is but a manifestation of the Divine Love and Wisdom, which alone is the Essence of God. A. E. 1124:2.
     When thinking of the Divine and the Divine Human as an omnipresent essential fire, it may be asked, what becomes of the idea of Man, and of God as Man?
     Surely, if that fire be thought of as a manifestation of the Divine Love and Wisdom, the idea of man is interiorly preserved. For while Love and Wisdom are an essence--a fiery essence--still their "subject is man." A. R. 224. And it is not possible to think of an essence as existing apart from its subject. All true thought of any subject is thought of it from its essence. Even as we are taught to think of a man from his characteristic love and wisdom rather than from his outward form and bodily presence. Love and wisdom become nothing if entirely dissociated from a subject body, which is man, and, on the other hand, when such a body is separated from its essence it dies.
     As there pertain to all things both a body and an essence, so also there are two modes of thought each necessary to the other. There is thought from the essence of a thing;--this is called abstract, or spiritual. And there is thought from the body or subject;-this is called concrete, or natural. These two modes are not only allowable but, as said, necessary, even in our thought concerning the Divine. For thought purely abstract lacks determination; it vanishes into nothing. While thought merely concrete, is as something still born. It is dead, and falls into the lowest things of nature. Wherefore all abstract spiritual thought must he determined to some subject. It must have some concrete basis, or, as the Writings say, to it "something natural" must always be added. It is a human necessity, or, what is the same, it is according to order that even the Divine should be thus thought of both spiritually and naturally. Abstract spiritual thought perceives the Divine as an Essence, which is Love and Wisdom. Concrete natural thought can only see the Divine as a man, not differing from other men as to form and appearance, but only as to essence. A. E. 1124:2.

595

Neither men nor angels can escape this necessity--this dual mode of thought--and it is dangerous to try. The only safe way is to heed the admonition given in the Writings and think of Him from the Word. And as we have seen, the Word was primarily given to make God manifest as Man. We are to think of Him from every word concerning Him, for in every such word a Divine feature is revealed. To think of Him from the Word is to think of Him both concretely and essentially. Concrete images of the Divine are presented in the letter of the Word throughout, while abstract spiritual truths concerning Him as He is in His Divine Essence are given in the Writings. In the Old Testament there is a revelation, concretely given, of the God Man in the heavens--the Angel of Jehovah. In the New Testament the God Man in the world, Jesus Christ, is revealed. In the Writings the Divine Human, as it is in its Essence, comes to view. All these revelations are necessary to bring the Divine as Man fully present to human apperception. Nor does the one discountenance the other. Nothing is detracted from the old revelation by the giving of the New. Even as the subject is not obscured because the Essence is seen. Quite the contrary. By virtue of the Essence coming to light, the subject is all the more clearly revealed. The old images of the Angel of Jehovah will forever stand. We shall always see our Lord as He walked by the shores of Galilee, as He sat upon the mountain preaching to the multitude. But more than this is given even in the concrete images of Scripture. For there also is found the record of His transfiguration, when, as said, "His face did shine as the Sun, and His raiment was white as the Light." Matt. xvii. 2. Thus the Disciples saw Him, their eyes being opened. We are told that they then saw Him in His Divine. A. E. 401:3 That is, with the radiant Light of the Spiritual Sun emaning from His Person. And they knew Him. Though transfigured He was the same--their Lord.
This is the most exalted and intimate vision of Him given in Scripture. It was given to the Disciples, their eyes being opened, and they saw Him as He really was, but as He could only be seen with the eyes of the spirit--and this because the radiance of the spiritual sun cannot fall into, and be reflected, by the eyes of the body--those organs being sensitive only to the light of the natural sun.

596

Yet this vision comes to us in the concrete form, as a natural image, so clear and evident that a child can see it. And if a child--or any one--should ask how we are to think of Him, how imagine him? let the answer be, "According to the vision of the transfiguration." It was given for this purpose. And those of us who are older may also see Him thus--even as the child sees--and seeing believe. For He appears to no one save through the lens of innocence and trust.
     Herein then--in the concrete images of Him given in Scripture--may our thought rest with confidence, as upon a Divinely prepared ultimate, which also serves as that "natural something" of which the Writings speak as necessary to all thought, even concerning the Divine.
     But this alone is not sufficient. Concrete images of the Divine become idolatrous, and in the end are rejected, unless there be some elevation of thought, some abstract perception of the essence, from which the subject, or Person, may be regarded. The imparting of this perception of the Divine Essence, by means of which the Person of Jesus Christ can be seen as truly Divine, is the unique purpose of the Writings, or, what is the same, of the Second Advent of the Lord, which is a coming, not, as formerly, in Person, but by a revelation of the internal sense of the Word, which exposes to view the Divine Essence, and thereby reveals the full nature of the Lord's Divinity.
     But, lest in the contemplation of this essence--this omnipresent Love and Wisdom, manifesting itself as the first fire of creation--the mind should remove itself too far from the ultimate and fundamental idea of man, and of God, as Man in ultimates, the Writings constantly demonstrate the fact that the Essence is Human, in that it consists of Love and Wisdom, and, moreover, that this Essence is the Love and Wisdom of the Personal God who is very Man. And in order that the term "person" might not lose something of its exact meaning and distinct value, the Divine is described as a man in ultimates as to every form and feature, as to every part and portion, as in that remarkable number in the Divine Love and Wisdom, where it is said that "God is a Man. . . . He has a body and everything belonging to it; thus he has a face, a breast and abdomen, loins
and feet, for without these He would not be a man. . . .

597

He also has eyes and ears, nostrils, a mouth and tongue, and also the organs that are within man, as the heart and lungs and their dependencies; all which, taken together, are what make a man to be a man. In created man those things are many and their contextures innumerable, but in God Man they are Infinite, there being nothing wanting." D. L. W. 18.
     Thus the Writings, while dealing primarily with the Divine, and the Divine Human, as an Essence--as Love and Wisdom--enforce the view of it as organic. And if, as we may truly say, the Body of our Lord, by Glorification, became an invisible Divine Essence, penetrating to the inmosts of all things of creation, infilling, surrounding and sustaining them, we must also add that that same Divine Body remained organic.
     While an essence must always be distinguished from its subject organism, and while it must always have such an organic base, yet, if rightly viewed, it will be seen that every essence is essentially organic. For organisms are of many grades, and that which is a pure essence on one plane is as to its individual units an organic base for a more universal essence. This is plainly indicated by several statements in the Writings, as that not only the body with its membranes, but also the contained blood and spirit, are organic, the latter relatively active. S. D. 1741.
     If the blood and spirit in the body are to be regarded as organic, the same may be said of those more universal bloods of creation, the active atmospheres; especially the first, which, by its primal determinations, produces human souls. And, as we know, the soul of man, which is the same as the internal man, is characterized as the organ of the Lord's Life in man. A. C. 5947. The same is true on a lower plane of the human mind, which is intermediate between the soul and the body. This mind is said to be a form of Divine Truth and Good, spiritually and naturally, organized. T. C. R. 224. That the body is an organism requires no demonstration, as it stands to our natural thought as the ultimate and accepted type of what is meant by the term. The important thing to see in this connection is, that there are more interior organisms than those which come to view as in, and as parts, of the animal body.

598

     Note the teaching in A. C. 4224.
     "Organic forms are not only those which appear to the eye and are discoverable by the microscope. . . . There are organic forms purer still . . . as the interior forms of the internal sight, and in the last analysis, of the understanding. These are inscrutable, still they are forms--i. e., substances. Without a substance as a subject there can be no modification, or quality, which manifests itself."
     The entire man, then, is organic from his inmost soul to his outmost cuticle. The same is true of creation as a whole, and of all the parts in their relation to the whole. In fact Creation stands as one organic whole produced by the Lord as an ultimate vessel for the reception of His inflowing Life. The Spiritual Diary (no. 3419) Says that the whole Gorand Man is organic, a "membranous something" to which correspond the membranes of the body, which are actuated by the Life of the Lord--that the Lord alone is Life, and vivifies and actuates these things; therefore He is "represented by the animal spirits, or bloods, in the ultimate nature of the body."
     The study of the doctrine of organics reveals the fact that it is the same as the doctrine of forms, for every living form is most truly an organism, and when the subject is drawn to its last conclusion, it is discovered that truth--the Divine Truth--is the prime, the unique, and, as well, the universal organicum. It is the organic of the Divine Good, because it is the living form thereof. It must be so, for the doctrine is that "In order that each and all things may be forms, it is necessary that He, who has created all things, shall be Form itself." D. P. 4.
     That such is the nature of truth--and all truth is in itself Divine Truth--appears from many statements, as that truths are to be compared to fibers that compose an organ. That truths, with one who is in good, produce a certain form. A. C. 4149. That there is a nexus of spiritual truths like that of all the members, viscera and organs of the body. A. R. 916. That good is like the blood in the arteries, or juice in the fibers; it leads and applies truths into forms.
     It might appear that this organic quality of truth is predicable of it only when humanized--when brought within the ranges of creation and presented to human apperception.

599

But that it is an original characteristic is clear from the statement in T. C. R. 20, that "the One God is substance itself and form itself. He is the only, the very, and the first Substance and Form; and this is the human Form itself." In the same work it is also said, that "God is order . . . because He is Substance and Form. Substance because all things come forth from Him. Form because all the qualities of substances originate from Him."
     In this connection remember that form and organism are the same.
     That truth is the form of good and therefore also the organic of good; that it exists from and in good, and that good is as a universal medium in which it is immersed appears from A. C. 9151, where it is said that "So far as truths have good in them, and also around them, so far they live." And then follows a comparison of the truth thus circumstanced, with a fibre in a living animal, which can only live in case there is blood and spirit both within and around it.
     This view of truth as the organic of good, and of good as a medium in which the truth lies immersed, throws light on the essential mode of their mutual and reciprocal conjunction. And it also defines more clearly that process of Glorification, which is said to have taken place in the degree that Truth with the Lord was implanted in Good. Good with Him was Divine, and the Truth was made Divine by such implantation. The same is true concerning the Human Organic, i. e., that it was made Divine by being implanted in the Divine Good, and this even to the ultimate body. A. C. 2574.
     Thus the Human was glorified, and became the Divine Human organic--in very truth an organ with reference to the Infinite Soul.
     But this same Divine Human, which is characterized as organic with reference to the Infinite as a Soul, is also an Essence with reference to the heavens, and to men with whom it inflows. For the Doctrine is clear that the Divine Human inflows as an Essence. But as we have seen, an Essence is not the less organic because it is an Essence.
     A given substance is an Essence with reference to those lower forms which are composed from it, and which live by it, while the same substance as to its individual units is an organic base of some more universal Essence.

600

     It is thus with the Glorified Body--the Divine Human. That Body is the receiving vessel, the Divine Organic and ultimate fulcrum of the Infinite Soul. Yet it came forth as an essence, and as an essence per se. Not as another, and coequal with the former Divine Essence, but as a more ultimate and containing Divine.
     This Divine Human, then comes to view as both Body and Essence, both organic and fluent. And it can be seen by angels and men just in the degree that they can see Truth. Revealed truth is nothing more or less than a manifestation of it--a bringing to view of the Divine Body, and imparting a perception of the Divine Essence.
     This is the ground of the giving of the Writings and of the Second Advent of the Lord, which is said to take place by an opening of the internal sense, or an exposition of the very truth of the Word, which Truth is from God, and is God.
     This view, which, in reality, is a perception of the Divine Essence, is far more intimate and knowing, and therefore greatly excels in perfection any concrete image of Him of which the natural mind is able to conceive; and though such image is a necessary base of thought for the preservation of the fundamental human idea, yet as before indicated every such image, even though drawn from the Scriptures, will fail unless the Essence also be perceived--the Divine Essence which can only come to human apperception through, and as, revealed truth, and especially the Truth as revealed in the Writings of the Second Advent.
     Men cannot see the Divine Human Organic, the Body of God Man, as an Infinite One co-acting with the Infinite Soul. This is altogether beyond the range of human vision, even as the Infinite Itself is not, nor can it ever be, visible. The descending and inflowing essence is perceivable as Truth, visible as Light; yet this is not the whole story. Even the angels must have "something natural" added to their thought--i. e., they require a concrete presentation of the God Man before their eyes, and it is so granted. Wherefore, while we say that the Infinite is invisible, and while the Divine Human is Infinite, yet it would be a grievous error to hold that the Divine Human as actual man is invisible.

601

Some have so thought, even some within the Church. But the visibility of the Divine Human, the ability to see God, and to see Him, not only as essential truth, but as actual man, is the foundation fact of the church and of heaven.
     Recall the statement made concerning the angels. It is said of them that they acknowledge the Divine Itself, see the Divine Human and are in the Divine Proceeding. A. E. 1115. But if, as is most certain, the Divine Human is visible, not only as an essence appearing as truth, but also as organic man, it must, owing to a human necessity, render itself visible by means of finite forms, or at least by means of the Divine appearing as finite. The mode by which this is accomplished is of surpassing interest.
     Note the significant statement made in the Spiritual Diary, no. 4845: "The Divine Love formed the (His) body after its likeness, thus to reception, even to such a degree as that all (the organs) should be forms of the Divine Love. And since the Body was made Divine, they (the organs) are the Divine Love. Nothing there (in that Body) is closed, as in finites, but all are formed according to the idea of an infinite heaven."
     His Body Glorified is distinguished by this, that nothing in it is "closed" as in finites. When, therefore, it appears--when it is seen--it must, of necessity, appear and be seen as finite. Yet it is not finite, for nothing in it is "closed," though there are certain apparent outer limits set thereto for the sake of visibility.
     A true finite is not only bounded from without, it is also "closed" from within. A true finite is closed from within by being composed of lesser forms, which fix it interiorly within limits. Such were the very first finites which came forth at the original making of creation. But before these finites came into being, there stood forth on the verge, certain creative primes of limited configuration, having apparent circumferences, whereby they were enabled to enter into, and, thus form, sequent finites. These primes to the outer view, appear like finite, but in truth they are not such, because not composed of lesser concrete forms--not closed from within. They are substantially Divine, being composed altogether of the Divine Substance, with, as is said, a single outerimposed limit. They may be regarded as the Divine standing forth and entering created forms, or the Divine Existere. The Divine in its primal accommodation. The nexus between the Infinite and the finite, which nexus is also Divine.

602

     The point involved is that this first outerimposed limit which the Divine takes to Itself for the sake of entering into, and composing, created forms, does not infringe upon the substantial Divine in a way to remove its Divinity, as might be supposed, though it must be admitted that this outer limitation, or boundary, is in itself a finite characteristic, and the beginning of all finition.
     Observe that it may be said of these creative primes, even as it is said of the Body of the Lord, that they are not "closed. And it may be said of the Body of the Lord even as it is said of them, that it, while substantially Divine, and in Itself infinite--yet that Body comes to view as if finite. This, by virtue of the Assumption and Glorification of a finite Human form.
     These things can be said of the creative primes, and as well of the Body of the Lord, or the Divine Human, because they are potentially the same, with, however, this difference that the creative primes constitute the Divine Human from Eternity, as a first Divine Essence, while the Body of the Lord is that same Divine born in time, as a Second Divine Essence, and this in the person of Jesus Christ.
     As long as men were capable of dwelling in abstract thought--of confiding in internal perception, they could see this Divine Human from eternity--see that it was Divine and Human. But when abstract or spiritual, thought no longer sufficed for faith, concrete images were demanded. Then the Divine Human from eternity assumed a Human in the world, to meet with this demand. Then an actual Divine Man in ultimates stood forth--who in His Person rectified all the failures of creation, and in so doing entered into full union with the Divine from eternity. This Man became Divine--and Infinite, and this, as said, without the loss of the power of making an, as it were, finite presentation of Himself before the eyes of the angels. This presentation, be it understood, is not accomplished by means of a representative image, nor yet is it made--as sometimes happens--by means of all angel who is filled with the Divine Presence. It is an actual presentation of Himself in His own Divine Person.
     Swedenborg relates that on a certain occasion the Sun of heaven appeared to the spirits of Mercury. They said that it was not the Lord because they did not see a face.

603

Again the Sun appeared to them, and in the midst of it the Lord encompassed with a solar circle. On seeing this the spirits of Mercury humbled themselves profoundly. Then also the Lord appeared from that Sun to the spirits of this earth who, when they were men, saw Him in the world; and they all, one after another. . . confessed that it was the Lord Himself. . . . At the same instant the Lord appeared out of the Sun to the spirits of the planet Jupiter who declared with open voice that it was He Himself whom they had seen on their earth when the God of the universe appeared to them." E. U. 40.
     These spirits, on this occasion, did not see the Infinite Divine, nor yet the Divine Human as Infinite, but they saw, as it were, a finite presentation of Him in His own Divine Person in the midst of His Sun. Yet they actually saw the Lord Himself, and this not by any mental hallucination, nor yet by any mere representative of Him, not even by that aspect sight, by means of which He often presents Himself as present in the heavens, by means of an angel or some angelic society. It was an appearing of Himself, where alone He can be seen, in Person, i. e., in the midst of His Sun.
     The doctrine is, that the Lord does not appear in Person in heaven, but that in Person He is constantly encompassed with the Sun, and that He appears as present in heaven only by aspect view, or internal sight. H. H. 121. The spirits from the fifth earth asked Swedenborg how the Lord appeared to the angels from our earth. He replied that He appears in the Sun, as a man, encompassed with the solar fire. A. C. 10809.
     This, then, is the plane of the Lord's personal appearing, and we note that it is identical with the plane of the creative primes spoken of above, i. e., that plane in which all is Divine, but which, none the less, presents the firsts of finition and the beginning of all accommodation.
     Now even, as with the intellect, we can understand that these creative primes--called in the True Christian Religion the simples of the Spiritual Sun--are substantially Divine, and yet as it were finite in form and appearance, so may we comprehend, as by a certain mode, how the Lord is enabled to present Himself in His Divine Human in the Sun, as in a finite form accommodated to the limited vision of the angels--and also the fact that this is an actual presentation of the Lord Himself.

604

Let us say then that the Lord can present Himself an that plane actually as a man, and this primarily because the creative primes or simples, are of such a nature as to lend themselves to such a finite appearing--that they, while substantially Divine, are as finite in form and outer appearing. It may further be said of them that while Divine they are also essentially Human,--Divinely Human and Humanly Divine.
     It is by virtue of them that the Infinite was enabled to stand forth in the beginning--and produce from Itself the created universe as an outer garment. It was by virtue of them that the Infinite was enabled to descend through all the successive planes of creation, and in the fulness of time take to Itself an individual Human in the ultimate world. By them that Human was Glorified and lifted through, and above, creation into the original plane from whence the descent was taken, i. e., the plane of the Spiritual Sun. And it is, primarily, by virtue of them, that the Human made Divine can present Itself as visible in, and from, that plane. Even visible to the inner sight of all loving and innocent worshipers.
     These creative primes are, in themselves, Divine. They pertain to that third Divine Degree called the Divine Natural, which is said to have existed only in potency prior to the Glorification, but in actuality thereafter. Being Divine Natural they were, from the beginning, the very Divine Organic and they operated as the seeds of creation. But now they are more--even the Divine Human Organic. The very Divine Truth as the organ of the Divine Good. The ultimate Body of God the Lord.
     A question arises in this connection of more than usual interest. What, if any, change occurred in the creative primes by virtue of the assumption and Glorification of the Human? They were from the beginning, inasmuch as they constituted the Spiritual Sun. They were even that Logos of which John spoke, which in the beginning was with God and was God and by which all things were made.
     That there was a change in them of the greatest possible significance is indicated by the Doctrines throughout--a change, moreover, confirmed by the word of literal Scripture, and this in the direction of increased power and efficiency.

605

The Scriptures testify to a sevenfold increase in the power of the Sun, and the Writings demonstrate this as being an actual increase in the power of the Divine as operating through the Spiritual Sun, and this by virtue of a more ultimate Divine Essence--the Human Glorified-which was superinduced upon the former Divine. This more ultimate Divine Essence being now actively and centrally operative within, the sphere of that Sun imparting to it a sevenfold power.
     It appears then that the creative primes of the, Spiritual Sun underwent a change by "Superinduction" by means of which they were ultimated to a lower and fuller degree of life and power.
     But may we have any idea of this change by, Superinduction save the fact?
     Certainly this, as every other Divine Mystery, is, in itself, above human apperception. Yet Creation is so made as a whole and as to all its parts that the Divine Mysteries are reflected therein. And men are so gifted by the Lord that they may perceive these reflections and even interpret the meaning thereof. This, however, only when aided by the truth of Revelation.
That there was a change, and this by superinduction, is involved in such general statements in the Writings as that the Divine Human became the Divine Light, i. e., the Spiritual Sun. The same is said of the Human Essence.
     It follows from the teaching that influx into heaven is now direct from the Divine Human and not, as formerly, from the Divine from Eternity save as that former Divine is now involved in the Second Essence, or the Human born in time and Glorified. Besides the statement is made, in so many words, that the Human born and Glorified was "superinduced" upon the former Divine in the heavens. And it is also said that when the Lord ascended He returned to the Divine Itself in which He was from Eternity together with and in the Human made Divine, from both of which-the one within the other--is the Holy which fills the universal heaven. A. C. 2288. In this connection recall also that sweeping statement in the Divine Love and Wisdom, no. 233: "It was told me from heaven that in the Lord from eternity . . . before the Assumption of the Human, there were the two prior degrees, actually (i. e., the celestial and spiritual degrees of the Divine, and the third degree in potency (i. e., the Natural), but that after His Assumption of the Human in the world He put on the third, or natural, degree.

606

     To this add that other conclusive statement that the "Divine Human came forth as an Essence per se," or as a "Second Divine Essence" distinct from, and yet including, the first.
     The Infinite stood forth as an Essence in the beginning by means of the creative primes. This was the first Divine Essence. By the Glorification a Second Essence, as a more ultimate formation, containing the first, was by all the analogies of the case born.
     This gives an idea of the nature of the change which the creative primes underwent. The Second or Divine Human Essence was born, and this from the first Essence.
     To this view of the nature of the change all revealed truth leads, However, the Spiritual Diary, no. 4847, points directly thereto, as follows: "The first Essence was man in conatus, or in course of becoming, whence it was, as it were, man, thus man reflexively. And the Second Essence is Man born, and essentially from the first."
     Conceive the difference between man in conatus and man born--man in the seed and man born into the world with all his after development of life on a more ultimate planet and some idea--some basis for an idea--may be had of the nature of the change which the first Essence--the Creative primes--underwent; and this actually when in the fulness of time and by the directive will of God, those primes entered by conception into the chosen ovum, and a man child was born.
     This, however, was but the opening stage. The process of glorification which followed was a continual birth by an ever constant devolution and descent of the creative primes, as soul substance, into and through the several organic planes of the Human Assumed, down to the very ultimates of the body. Thus it came to pass that the Divine Human was born from the Divine Soul--that the Divine Man in conatus or seed, became the Divine Man in ultimate organic body, or, what is the same, the first Divine Essence, clothed itself with a Second and more ultimate Essence by superinduction.

607

     The change in the creative primes was thee a change by birth--a process involving a development from a seed to an ultimate body. A process which, as is well known, is nature's universal mode, whether as applied to plants, animals or to solar systems. And this is the same as to say that it is the Divine mode of creation, and therefore also the mode by which the Divine clothed Itself with an individual form in creation, and subsequently glorified that form. All things come from a seed development. Even thus the Lord came.
     No other idea of the meaning of Superinduction is satisfying; no other can contain and rightly reflect the Divine Mystery involved, or give an adequate interpretation of the fact of the Assumption and Glorification as being according to Divine Order. The maternal Human was a vestment imparted to the Divine seed in the ovum.
     This vestment was afterwards cast off by degrees as the seed primes as Soul substance descended more and more fully from the inmost. And in descending they not only displaced the maternal and world-derived vestment, but in so doing they organized themselves on all the planes of the Human, and this until that Human became an organic product in ultimates, purely and altogether Divine, even as they were themselves Divine. And this by successive births, or organic formations.
     Such was the nature of the Glorification. So that while we may say that while the fact of the change is indubitable, the nature of the change is no less certain.
     This also is clear, that the Spiritual Sun, which once consisted of these primes, as in a free state-as creative seed--is now a radiant sphere emanating from the Divine Human Organic, or ultimate Body of God--wherefore that sun now shines with increased splendor, and operates with greater efficiency than formerly. This also is the reason why the Lord in His Human may appear in the midst of the sun as a man. For He is there in Person, and He can there be seen whenever the rays of its brightness are rightly tempered to the eyes of the angels. He can there be seen as a Man, in, as it were, a finite form, and this by virtue of an inherent power of finition which lies primarily and essentially in the creative primes, and derivatively and more determinately in the organic Human Itself.

608

     Wherefore it is now possible to see God and live. And the sight of Him, thus of mercy granted, is the supreme blessing of human and angelic life.
     It makes possible--even renders certain--a future racial development--a power of thought and strength of love--which could not otherwise be imparted.
     Thought is to see; and love is to become conjoined with the thing seen. The two make life. The supreme of thought is to see God, and it opens the way to become conjoined with Him, which is the height of love, and thus it leads to Life Itself.
     To see God, then, involves the inner purpose of man's being, and it is granted--granted to the celestials whenever their hearts desire it, and sometimes also to angels and spirits of lower spheres when their states of reception are sufficiently prepared. To men also it is granted to see Him in thought or with the eyes of the Spirit, when by a right instruction in revealed truth they are inwardly prompted thereto.
     For this purpose truths are revealed, and if the Lord is not seen by and in them they fail of their purpose.
     They bring Him to view, indeed, but more or less clearly according to the degree of the instruction and the disposition of the affections.
     Yet all may see Him, and in seeing know Him, if only they will open their minds to the truth revealed, and lovingly meditate thereon. For He is in His truth, and He is His Truth. To see Him there is to see Him in light--even the light of the sun of heaven. To see Him there is to be granted a perception of the Divine Human Essence. It is also an inward beholding of the Divine Organic Body. And His Body is Light--even the Light which enlighteneth every man.
     This, then, is the blessed vision of which the Ancients dreamed, and their prophets told, but which now comes to man's awakened sight. For the great day of the Lord is at hand--the day of His appearing in glory. The long night is over. The dream is finished. The prophecy fulfilled. For the Lord is here and near before us.

609

COMING OF THE MORNING 1910

COMING OF THE MORNING Rev. F. E. WAELCHLI 1910

     (Preached at The General Assembly, Bryn Athyn, on June 19, 1910.)

     "Calling to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night." Isaiah xxi. 12.

     These words treat of the night or consummation of the Church and of the morning of the Lord's Advent with those who truly desire light. In particular they teach that with the morning comes also the night, by which is signified that although light comes to the elect, darkness will remain and become all the deeper with those who reject the light. It was thus at the Lord's first coming; it is thus at this day of His Second Coming; it is thus within the New Church itself. When the New Church falls into states of night, and it has repeatedly so fallen, then with some who are in the genuine affection of truth there dawns the light of a new morning, while with those who oppose that light there comes the deeper darkness.
     As the church has fallen into states of night in the past, so it will fall into them in the future. We do not know when a night may come. It should, therefore, be a matter of deep concern to every man of the church that, when such a state does come, he may be of the number of those who will progress into the new morning. Every man of the church, who at all knows himself, knows how easily it might happen that he be of those who reject the light. Is there anything that can safeguard him against such a calamity? Is there anything he can do to assure his remaining in the ranks of those with whom the church is progressing into its destined glory? Our text gives the answer to these questions; for it tells who they are that long for the morning, and because of this longing receive it. "Calling to me out of Seir, Watchman, what of the night? The watchman said, The morning cometh and also the night." The elect are they who call out of Seir, and by these are meant those who are in the gentile state. The man of the church must be in a gentile state if he would progress into greater fulness of morning.

610

     We are taught that "by the Holy Jerusalem in the Apocalypse is meant a New Church among the gentiles, after the present church in our European world has perished." (A. C. 9407.) Some, however, a remnant, in the European world have become, and more will become, of the New Church, and they are those who are called the simple, whose state is similar to that of the gentiles. Since the gentile state is the gate of entrance into the New Church, it is also the gate of entrance to progress for those within the church. That such is the case becomes evident when we consider what this state is.
     Three things cause the gentiles to be receptive of the New Church: First, their natural good, by which is meant not merely natural good, but genuine good in the natural; second, their natural truth; and third, their freedom from the cloud of confirmed Old Church falsity.
     Concerning the natural good, which exists with many of the gentiles, we read that they lead a moral life, are obedient, live in mutual charity, and have something like conscience; that they indulge in no hatred towards others, never revenge injuries, never resort to cunning stratagems and artifices; that they live according to their religious tenets in love to their God and in charity towards their neighbor, from the affection of good doing works of charity, and from the affection of truth worshiping the Supreme. (A. C. 2590, 3264)
     Concerning their natural truth we learn that at heart they believe that God is not invisible, but visible under a human form (H. H. 514); that they know by rational illumination that there is one God, that He created all things, and likewise that from Him cometh all good, consequently all truth, and that similitude with Him makes man blessed (A. C. 3264); also, that they have precepts of life like those of the Decalogue.
     Much has been said in the church concerning a gentile state to develop in Christendom, which shall be receptive of the New Church, and it has been described as a state wherein men become indifferent to religion and piety and lose all interest in spiritual truth. That such a state will come yea, is here and spreading most rapidly, is true; but that it is or ever will be a gentile state receptive of the New Church, is an error.

611

For, as we have seen, the receptive state among the gentiles is one in which there is a looking to God as a Divine Man, and thought of Him as the Creator, Preserver, and Source of all good, and conjoined with this is a life of love to God and charity towards the neighbor, in which life is the affection of good and the affection of truth. None in Christendom answer this description except those in simple good and piety.
     With the man of the New Church the gentile state includes much that the gentiles and the simple good among Christians do not have. In the Doctrines of the Church there is given a grand system of natural truth: or truth on the portal and civil planes of life. It is presented in a summary in the True Christian Religion, in the explanation of the Decalogue in its natural sense; yet this is a mere summary, the particulars whereof are to be found throughout the Writings. These truths are of two kinds: Those which relate to the Lord and those which relate to the neighbor. Natural truth concerning the Lord is that He is the Divine Person, who is to be loved and worshiped. Natural truth concerning the neighbor is that Which regards the neighbor as a person, either individual or collective, to whom charity is to be exercised by the honest, upright and faithful performance of use. Such truth is also much of what is taught in the work on Conjugial Love, in fact, all that relates to the natural sense of the Sixth Commandment.
     The Newchurchman who lives according to the natural truth taught in the Writings comes into natural good. He also comes into natural truth, that is, into the perception of such truth; for the life of truth gives perception.
     Yet, though excellent as is natural good and truth, though it is the only gate of entrance into the church, though it is the ultimate of Divine Order in heaven, if there be not within it what is spiritual, it has no life and cannot endure. Therefore, also wherever there is genuinely such good and truth, there abides within something spiritual, even though this be obscure. It is so even with the gentiles, for we are taught that the natural illumination which they have, has in it a spiritual, which is from the Lord, for without a spiritual, such truths as they have concerning God could never be acknowledged. (A. C. 3264.)
     Such spiritual illumination is granted the New Church man without limit or measure. He can have of it all that his heart desires.

612

For spiritual truth in all its fulness, in its infinity, is revealed in the Doctrines of the church. With the man who is truly of the church, this truth will be within and above his natural truth and inflow into it. Therefore, within his natural truth concerning the Lord by virtue of which he thinks of the Lord as the Divine Person, there will be spiritual truth, which teaches concerning the Divine Essence And within his natural truth concerning the neighbor, whereby he thinks of the neighbor only as a person, there will be spiritual truth, leading him to regard good and truth as the neighbor to be loved, thus as the neighbor not to be injured. So will it be also in regard to conjugial love. Within his natural ideas of that love there will be those which are spiritual, treating of the marriage of good and truth which forms the truly conjugial pair.
     This is the light of the morning, longed for by the gentiles, by the simple, and by the true New Church man; and it comes to them when the elation of the Lord's Second Advent brings the spiritual and celestial senses of the Word, which are the Word in heaven, and thus the very light of heaven. What these senses of the Word are can be seen, in summary, in the explanation of the Decalogue in the True Christian Religion where it is evident that the spiritual sense relates to good and truth and man's attitude towards the Same; and the celestial sense to the Lord who is Divine Good and Truth, and man's attitude towards Him.
     Most earnestly must the man of the church who cultivates natural good and truth, also seek to cultivate the affection of spiritual truth and from that affection acquire that truth. And in doing this he must ever acknowledge his ignorance of such truth, that he has little, yea, scarcely anything of it for only then will he be in the constant longing for the morning. Such a man will be safe when night comes upon the church.
     Night comes when men are neglectful of internal or heavenly truth; when there is no interest in it, and it is not taught. The whole thought then centres in good and truth on the natural plane, and on this plane comes the night; for when the Spiritual does not inflow into the natural, there is night. The light of heaven no longer shines, but instead the light of sell-intelligence; for as soon as men cease to look heavenward, that which pertains to self and the world becomes the controlling power.

613

When the church sinks into such a state, then the men thereof are no longer willing to be guided even by the natural truth revealed in the Writings, but instead adopt the ideas and ideals of natural good which exist in the world. They lose the gentile quality of not having in their minds so great a cloud of Old Church falsity. They also no longer have that advantage which the gentiles possess in being a people living far distant from Christians and Christian influence, that is, they are from Old Church reasonings, fallacies and falsities, but have their home in their very midst. Where that which constitutes the gentile state thus perishes, there can be no hope for the establishment of the true church of the Lord.
In a time of night in the church there will always be some who cry from Seir, Watchman, what of the night? And the watchman answers, The morning cometh. By the watchman, or more strictly rendered, the guard, is meant the Lord and His Providence for His church. For as the watchmen were upon the walls, observing whether any enemy approached, and by a cry announced what they saw, so the Lord is continually present with His church and projects it against the powers of night and hell. The Lord guards those who are truly of His Church by elevating their interiors to Himself, raising them up into the perception of more interior truth and thus into a more interior life. He grants them a morning which shall dispel the shades of night, a morning brighter than any they have ever known, and this because of the night which preceded, or rather, because of their intense longing for light which the night occasioned. Thus do the Lord's twelve disciples, or the truths of the Second Advent, go forth within them anew, teaching more interiorly than before that the Lord Jesus Christ reigneth. Because of these new mornings the sun of heaven is with the elect constantly rising in the east. This is expressed in the Writings by the Latin word for the east, which is orrens, or the rising.
But it will be otherwise with those in whom there is not the Seir state, and who consequently do not from it long for the morning. These oppose and reject the new light. It will always be thus in all progress of the church. The increased light which comes to those who are able to receive the Lord in His Coming will bring the deeper darkness to those who cannot see.

614

We not in state distant and far away must, therefore, expect that with the opening of truth to the church will come opposition to that truth. When the man-child is born, the dragon stands ready to devour it.
     The coming of the morning is the coming of the Lord in His Divine Human, or, more specifically, His coming as to the Divine Rational. For in the Divine Human there is the Divine Rational and the Divine Natural. As to the Divine Rational the Lord is conjoined with those who are in a most holy idea of the Lord, and at the same time in knowledges and affections of good and truth; but as to the Divine Natural He is conjoined with those who are not in such holiness, nor in such an interior idea and affection. (A. C. 4211.)
     Therefore, as to the Divine Rational the Lord is conjoined with those who receive Him as He reveals Himself in celestial and spiritual truth; and as to the Divine Natural with those who receive Him as He reveals Himself in natural truth; or, what is the same, as to the Divine Rational with those who are truly of the church, and as to the Divine Natural with those who are in the gentile state and capable of becoming of the church. Still, the two are not separated; where the one is, there is the other; but in their reception, those who are in the gentile state have but obscure light from the Divine Rational, and consequently are in night. Yet they long for the morning, for conjunction with the Lord as to the Divine Rational, and this will be granted them by their reception of that Revelation which is the Lord's manifestation of Himself as to the Divine Rational, the Writings of the New Church. In these Writings alone, in all the world, can there be an interior approach to the Lord, an interior reception of Him, and an interior conjunction with Him,--an approach, reception and conjunction effected not in this world but in heaven, not in what is natural but in what is spiritual and celestial, and yet descending thence into what is natural and of the world, and filling it with the light of heaven.
     It is when the Lord as to the Divine Rational comes to men that there is with them truly the morning of the New Church, for the New Church is a spiritual, yea, a celestial church. This morning is the Advent of the Lord, the Lord Himself coming to men with the light of heaven. It is the sun of the spiritual world rising in the east, to be there always in its rising.

615

And since the morning is the Lord Himself, it is likewise all those things which proceed from Him, for the Lord is present in those things which proceed from Him, so that He Himself is there. And as all genuine intelligence and wisdom are from the Lord as a sun, therefore, all states of love, of wisdom and of intelligence, and, in general, all states of illustration, are meant by the morning; for these things proceed from the Lord as a sun, and what proceeds from Him is Himself, for from the Divine nothing but what is Divine proceeds, and everything Divine is Himself. (A. E. 179.)
     Such is the morning which the Lord, coming as the Divine Rational in the Writings of the New Church, bestows upon those who are capable of being of that church. The morning is Himself.
     Although the New Church may fall into night, the Lord provides that there shall always be morning somewhere in His church. This will be with such as long for the morning; for let it be well noted, the true men of the church are those who long for the morning and earnestly apply themselves to the truths of the morning, and not those who believe themselves to be in all the glory of morning light and free from any obscurity of night. Those with whom there is the true morning of the church the Lord brings together into an organization of the church, so that they may strengthen one another and together perform uses from their common affection of spiritual truth. In such a church there will be the constant teaching of the truths of the morning, or interior truths, to the end that those who are of the church may more and more fully look for and long for the morning, and at the same time cultivate the life receptive of it. As a result, there will be in such a church a zeal for interior truth, and at the same time for exterior or natural truth as seen in the light of the interior; and this will be not because of any conceit that they are deeply imbued with such truths, but because of their earnest desire that the light of heaven may shine in the church, or, what is the same, that the Lord who is that light, may be the all in all of His church.
     Let no one, however, who is a member of such a church fall into a state of false security because of such membership and imagine himself free from the dangers of night. Though in accordance with the spirit of that church he may be zealous for the truth as seen in that body, yet this may be merely because of the power of the sphere in which he is.

616

And if that power is weakened or broken with him, as it may be in various ways, then the morning in which he seemed to be will vanish. Membership in such a church, therefore, although a privilege and a mercy, and a means in Providence for leading man into true light and life, will not bestow on him the morning light unless the state of that church be within him, unless he be in the earnest endeavor to cultivate natural good and truth and at the same time long for and receive spiritual and celestial light to show him the path of life and guide him therein. And even with the man who does this, his zeal for truth will be stronger than what arises in his own state; for every member of a church owes much to the sphere of that church, and also to the sphere and influence of the societies in the other world with which it is associated. It is well that it should be so. It is of Divine Order. A church's zeal is for that which is its highest conception of the truth, for its ideal of what the church should be. Each member of the church is strengthened in this zeal by the general sphere, so that by it his affections are stirred, his thoughts stimulated, and his participation in uses invigorated to a degree that is beyond what is his own state. In a true church every member, who is in humility, will acknowledge that the church stands for something that is beyond his own state, that its standard is a higher one than that which is actually his, that its ideal is far beyond what is the real in his life. Acknowledging this, he will see wherein lies the danger of his falling into a state of night, namely, by his coming out of touch with the spirit of the church, by his falling away from the standard of the church to the lower plane of his own standard. The ideal of a true church is the morning which each member should strive to attain; and he who loses it sinks into night; and if many in a church lose it, then that church sinks into night. The church, therefore, constantly needs the warning given in our text, "The morning cometh and also the night." This warning is to be given by the priests, who, in a respective sense, are the watchmen or guards of the church. Priests who only proclaim the morning but do not warn of the night are not true to their trust, are not faithful servants of their Lord.
To every regenerating man of the church there will come states of night, into which his morning will from time to time decline.

617

His morning is when he is in a state of elevation towards interior things, but his night, when there is depression to exterior things. When there is elevation he thinks and wills in heaven, because in the internal man; but when there is depression, he thinks and wills in the world, because in the external man. When man turns to the world, it cannot be otherwise than that there be darkness as to the things of heaven, that is, as to spiritual and celestial good and truth.
     But of the mercy of the Lord there is with the man that which will enable him to again ascend to the heavenly plane, namely, natural good and truth, which are on the worldly plane. In these the Lord is present with him, present in Seir.
     We see, therefore, the exceeding great importance of this plane of good and truth. Without it, without moral and civil good, there is no possibility of ascent into what is spiritual and celestial, that is into heaven. Therefore, the great end in the education of the child and youth should be the firm establishment of this plane, the development of character upon it, so that on it that which is truly of the church may be built up, and also so that when man sinks from what is heavenly to that which is worldly, he may be able to rise again.
     He who thus sinks comes into a state of anxiety; he longs for his former happy state, and from Seir he cries: "Watchman, what of the night." And the Divine Watchman answers: "The morning cometh." A new morning will come for him, brighter and more glorious than any he has ever known before,--a morning in which the disciples will go forth in him anew, preaching the gospel of the kingdom in more interior light. There takes place a new creation, a new step in the constant progress from night to morning.
     "The morning cometh, and also the night. The coming of light enables man to see the darkness that is within him, the darkness of his proprium. It enables him to know what he is of himself, It reveals to him the quality of his self-intelligence, by which he has been believing evil to be good and good to be evil. And since he now sees these things of darkness, he can put them away; here can take place in him "the dividing between the light and the darkness."

618

     If new light coming to man does not make known his darkness, he can know that it is but a fatuous light. Genuine truth ever lays bare that which is false and evil, so that it can be put aside.
     And more than this, by its making known to man how great is the darkness of all that has its origin in himself, of all that pertains to self-leading and self-intelligence, it causes him to be distrustful of himself, and leads him to put his trust in the Lord alone as He reveals Himself in His Word. Thus we see that it is of the mercy of the Lord that the coming of morning and the coming of night shall go together, step by step, throughout all man's days on earth.
     "He that endureth unto the end, the same shall be saved." In the end the Lord will bestow upon his elect: the eternal morning of His Holy City, the New Jerusalem, of which it is said: "There shall be no night there; for the Lord God giveth them light; and they shall reign forever and ever." (Apoc. 22:5.) Amen.
GOTHENBURG TRIAL. AN ANALYSIS OF DOCUMENTS 1910

GOTHENBURG TRIAL. AN ANALYSIS OF DOCUMENTS Rev. C. TH. ODHNER 1910

     1769. Dec. 30. Upsala. Letter from Upsala Consistory to the House of the Clergy. Referring to Swedenborg's letter of Oct. 30, the Consistory expresses concern lest the students of the Gottenburg College be infected by the Swedenborgian notions. Having noticed that Swedenborg's writings have been advertised in the catalogue of a book-seller in Stockholm, the Consistory suggests that these writings be examined by the theological faculties of the Swedish Universities. Professor Kinmarck, of Upsala, had declared himself ready to take this task upon himself. (Copy of original in A. A.)
     1770.
     1770. Jan. 2d. Stockholm. Royal Letter, commanding the Gothenburg Consistory to report "concerning the nature of the doctrinal teachings of not only the afore mention Swedenborg,--and since they have been deemed erroneous, what measures have been taken to prevent them from spreading, and why we from the very beginning did not receive an account of it,--but also of the so-called HOUSEHOLD SERMONS which ye yourselves have not licensed."

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The Consistory is also commanded to examine further into the dictata, and Dr. Beyer is to send in a special explanation of the matters which concern him individually.
     The Consistory is further commanded (1) "to keep a watchful eye upon all theological works announced for publication, so found to be contrary to the confession of faith, the copies be at once withdrawn and the author fined; (2) that reviews and translations of Swedenborg's writings, or any such writings as contain anything contrary to our pure doctrine, are not to be permitted without your most careful examination, especially when not written in the Latin language." Moreover, the Clergy is to be warned to keep watch upon themselves and their hearers, and the Bishop or his vicar is to inform himself frequently how theology is being taught at the College, (B. 11:141; faulty translation in Dec. II:318-320.)
     1770. Jan. 10th. Gothenburg. Lamberg's letter of Dec. 18th is read in the Consistory; the Ecclesiastical Committee desires all the documents relating to the Swedenborgian case; he mentions that letters received from Gothenburg by Filenius, Lamberg, and others, relate how many persons have begun to preach, dream, foretell the future, running about in the houses to make proselytes, etc. Swedenborg's work ON CONJUGIAL LOVE is said to have been translated, and is read in the houses, and is intended to be printed. The Bishop "can hardly express the commotion of his mind at all this."
     The Consistory resolves not to agree to Aurell's demand to have Rosen removed as attorney, and denies the legality of calling Rosen as witness in the case. (B. II:135-138.)
     1770. Jan. 14. Stockholm. The letter of the Consistory of Upsala, (of Dec. 30), is read in the Ecclesiastical Committee. The proposed refutation of Swedenborgianism is approved. (Copy of orig. in A. A.)
     1770. Jan. 17. Gothenburg. Lamberg's letter of Jan. 11, is read in the Consistory; he wants the Consistory to hurry up with the prosecution against Swedenborgianism, so that he may be able to deliver the rest of the documents to the Chancellor of Justice before the closing of the Diet.

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He adds, that "our greatest lawyers here [in Stockholm] think that, for the sake of brevity, the Consistory should proceed more directly in the case." Beyer asks how this could be done, since the whole case has already been placed in the hands of the Chancellor of Justice. The Consistory agrees with Beyer, that nothing further can now be done. (B. II:138-139.)
     1770. Jan. 18. Stockholm. Swedenborg's letter to Councillor Wenngren, of Gothenburg; he mentions that within the last few days the House of the Clergy "has arrived at a conclusion in respect to that part of the action brought before them, which concerns me alone;" he doubts that Ekebom will be well pleased (Dec. 11:321.)
     1770. Jan. 21. Stockholm. Letter of the Ecclesiastical Committee to Upsala Consistory, reporting that measures have been taken for the suppression of Swedenborgianism. (Copy of orig. in A. A.)
     1770. Jan. 24. Gothenburg. The Royal letter of Jan. 2d, is read in the Consistory. It is resolved that each member write a statement expressing his opinions in regard to Swedenborgianism, and to issue a circular to the Clergy containing the required warnings and instructions. (B. II:139-144.)
     1770. Jan. 31. Beyer, in the Consistory, makes formal acknowledgment that he is the author of the HOUSEHOLD SERMONS, With the exception of the "applications," running through the volume, these being the work of Gothenius; he also acknowledges that the "dictata" were taken from his lectures, but refuses to assume responsibility for their faulty form.
     In regard to the proposed Circular to the College, Beyer refuses to add his own signature, because Ekebom, in the margin of his circular, had added the words: "and for the suppression of the Swedenborgian errors which possibly may have insinuated themselves." According to the Royal letter, there was no reason for adding these words, which, moreover, imply a judgment such as belonged to the king alone. Gothenius now supports Ekebom, but Wallenstrale and Rosen refuse to sign. Gothenius proposes, as a compromise, that instead of "the Swedenborgian errors," the words "recent errors" be used, but Ekebom refuses to change a single letter, and orders the clerk to issue the circular with the four signatures obtained.

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(Of these, that of Hempe, who was absent, was added by Ekebom himself.) (B. II:144-151)
     1770. Feb. 7. Beyer and Rosen protest against the illegal steps taken in sending out the circular, and against the further publication of the Minutes of the Consistory by Aurell, in view of the fact that the case is now in the hands of the king and has not yet been decided. (B. II:151-154.)
     It is significant that Aurell's publication of the Minutes suddenly stops here, in the middle of a sentence (B. II:13.)
     1770. Feb. 7. Dr. Rosen writes his "Declaration" to the king, respecting Swedenborg's doctrines,--a brief, fearless, lofty, scriptural, and eloquent document. Without entering into arguments, he is "glad for conscience sake to endure grief," and declares his willingness to Present his arguments before a lawful tribunal. (Dec. II:349-351; KAHL. 1:48.)
     1770. Feb. 12. Ekebom writes his "Declaration" to the king; he boasts of his original "honest confession" of complete ignorance of Swedenborg's "extensive" doctrinal system, and repeats his former denunciations. He then proceeds to attack Beyer's SERMONS and "dictata" on account of their evident devotion to Swedenborg's internal or spiritual sense, which is to be explained according to the science of correspondences, which is declared absurd and dangerous. (Dec. 11:345-348.)
     1770. Feb. 14. Dr. Beyer's Declaration to the king,--a monumental document, frank, sincere, mature, and systematic,--the first thorough-going defense of the Heavenly Doctrine. He appeals to the king for justice as he "could never expect lawful treatment in the Consistory;" describes his own reception of Swedenborg's teachings, which are founded upon the Holy Scripture alone; refers to the fact that, after twenty years, not a single refutation of Swedenborg's writings has appeared; speaks of Swedenborg's great and all-embracing learning and the wonderful consistency and mathematical logic of his works, their practical tendency, elevating influence, and harmony with Apostolic Christianity. He divides the Writings into three classes,-- interpretative, doctrinal, and descriptive of the spiritual world,--explains each class, and defends Swedenborg against the charge of Socinianism and Mohammedanism.

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     As to the present prosecution, which was investigated by "Aurell through the deans Aurelius and Kollinius," and taken up by Ekebom "who makes one with Aurell," he charges that it has proceeded from personal enmity and hatred. He freely acknowledges himself as the author of the greater part of the HOUSEHOLD SERMONS and that "all that is good and true therein is to be ascribed mostly to the study of Swedenborg's writings.". . . "In respect to the permission to print them, a sufficiently minute account will be found in the printed Minutes of the Consistory, p. 79." As to the dicata, he admits that they are notes taken by students from his own lectures, and that the passages dictated were from Swedenborg's works, especially from De Equo Albo, but Swedenborg's name was never mentioned. As to the printing of Swedenborg's letter of Oct. 30, Beyer had acted strictly in accordance with his duties as dean and according to the usual procedure of the Consistory in regard to minor publications. Numerous instances are adduced to prove this statement. If the author (Swedenborg) had been too personal in his remarks, he himself is responsible for it. Beyer denies having been instrumental in publishing the letter, and quotes the confession of the printer, Smitt, that the latter alone "had printed the letter on his own account and at his own expense."
     Appealing to the king for protection against enemies, haters, and detractors Beyer finally refers to his long and faithful services in the Consistory and the College, and to his family of five young children; and he closes with the promise that he will respect and obey whatever the king orders him to "publicly teach or not to teach." (Dec. II:323-345.)
     1770. Feb. 14. Dr. Rosen reads his Declaration to the Consistory. Dr. Beyer also reads his Declaration, and in addition makes the solemn and deliberate statement that "I, for my humble part, after the most impartial investigation possible to me, have found Swedenborg's teachings in every respect closely in harmony with God's most holy Word." The other members of the Consistory read their several declarations, one and all condemning Swedenborg's doctrines and Beyer's SERMONS and "dictata." (B. II:154-161.)

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     1770. Feb. 23. Gothenburg. The City Court, having examined the case against Beyer, (brought before it by Aurell), declares itself unauthorized to pronounce judgment in the case. This is reported to the Consistory by Rosen, Feb. 28. (B. II:162.)
     1770. March 3. Gothenburg. Letter from Aurell to the Chancellor of Justice. After a long preface containing the most fulsome flattery, the writer calls upon the Chancellor "as a national Hero in this national danger," to lift up his hand against the "crowd of fanatics" who are now attacking religion, etc. He has heard that "the majority in the Consistory now at last have ceased to defend the Swedenborgian errors; and are no longer willing to stand with Dr. Beyer. The latter has now openly acknowledged himself as a genuine disciple of Swedenborg, and has moreover seduced another professor, Dr. Rosen." He has also heard that Beyer has appealed for clemency, on account or his children, but as he has persuaded one of these children to accept the Swedenborgian doctrine, Beyer has made himself doubly a criminal, for whom no consideration ought to be shown. (Copy of orig. in A. A.)
     1770 March 4. Letter from General Tuxen, of Elsinore, to Swedenborg, calling attention to Aurell's publication of the Minutes of the Consistory. (Mentioned in Dec. II:370:371)
     1770 March 7. Gothenburg. Bishop Lamberg, having now returned from the Diet in Stockholm, is asked by Ekebom to sign the Circular to the Clergy, which has not )ret been sent out. Lamberg agrees, but, on hearing of the dispute respecting the circular, states that he first wants to read it. (B. II:162-163.)
     1770. March 10. Lamberg demands that the theological professors Beyer and Gothenius), before each lesson, prepare an outline of the intended lectures, for the inspection of the Bishop. All the teachers in the College are ordered to "keep close watch upon themselves and upon the students" lest any un-orthodox teachings be promulgated. (B. II:164-165)
     1770. March 14. Beyer reports a sense of great disorder in his class-room during the theological lectures, yesterday. Throughout the whole hour the students had been stamping, groaning and howling in a most horrible manner, so that the more orderly students could not hear the voice of the teacher.

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     During this meeting of the Consistory there was read the first of a long series of reports from the Deans in the country districts, assuring the Consistory that Swedenborg and his doctrines were completely unknown in these regions. (See B. II:182, 194, 205, 226, 233, 255.)
     1770. March 21. Bishop Lamberg signs the Circular to the Clergy. (B. II:167-168.)
     1770. March 28. A letter from Aurell is read in the Consistory. He intimates that Beyer is giving private evening lectures to some of the students; in case these lectures "should be more orthodox than his former ones," Aurell demands access to the dictata of these lectures, in order to print them. Lamberg, in a very threatening tone, demands to know what kind of private lectures Beyer is giving. The latter denies all knowledge of any such lectures, and points out the persistent malice which does not hesitate to fabricate the most evident untruths in order to cast upon him black suspicions about private conventicles; it should be evident to all that "sincere innocence is deliberately oppressed and trampled upon."
     Ekebom now interrupts with the statement that he "could not deny that he also had heard a rumor that Dr. Beyer held private lectures in the evenings to 4 or 5 students and same merchants' clerks." To this Beyer replies that "such a rumor through the mouth of the arch-dean is and remains an untruth and a false witness against the 8th Commandment of God." Ekebom observes that Beyer's words bear evident witness to his "peaceful disposition and oft-mentioned charity." In regard to the dictata demanded by Aurell, the Consistory resolves to make inquiry from the king. (B. II:168-173.)
     1770. April 10. Ulfasa. Letter from Von Hoepken to Prof. Alf, expressing sadness at the letter of Filenius, and wonder at Lamberg's ignorance. "Has he read Swedenborg? Does he know what Socinianism is? I doubt it," . . . "Bishop Lamberg a year as stated to me and to Count Tessien that Ekebom's behavior in causa Swedenborgism was indefensible.". . . "were Bishop Filenius to confess what have been his political methods and motives at the present Diet, then one might well have cause to groan over his zeal pro Dei gloria." (N. C. LIFE, 1898, p 107-108)

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     1770. April 12. Stockholm. Swedenborg's fifteenth letter to Beyer; he expresses surprise and incredulity at the rumors arriving from Gothenburg that Beyer and Rosen are to be deposed from their offices and banished from the country. Not a single step has been taken in regard to the question itself, [i. e., the Doctrine of the New Church]. The writer quotes from the AUGSBURG CONFESSION, the FORMULA CONCORDLE and the Swedish Hymnbook, in proof of the teaching that the Lord Himself is to be approached immediately "This doctrine they call Swedenborgianism, but for my Part I call it Genuine Christianity." The whole subject is soon to be placed before the whole of Christendom, [in the T. C. R.], and the case is also to be presented to the king, and to the Diet as a whole. (Dec. 11:352-356.)
     1770. April 14. Letter from Dr Rosen to one of the royal councillors, defending and expounding Swedenborg's doctrinal system, referring, in support of it, to Grotius, Mosheim, Michaelis and Oetinger, and presenting a summary of his declaration to the king. He hopes for gracious consideration, but "a confession at the expense of the truth I deprecate more than all sufferings."
(Dec. II:356-364.)
     1770. April 26. Stockholm. Royal letter to the Consistory. After reviewing the proceedings in Gothenburg, and the declarations of Beyer and Rosen, the Royal Council states that it has examined and totally condemned, rejected and forbidden the theological doctrines contained in Swedenborg's writings. Beyer and Rosen, having expressed their adherence to these doctrines, consequently stand self-condemned Nevertheless, His Majesty, from a tender regard for their welfare, is not yet willing to proceed against them according to the civil laws, but hopes they may yet be brought to repentance. The Bishop, therefore, is commanded to cite them before him, describe the dangers threatening them, and warn them to abstain from their heresies, etc. They are also to be forbidden all theological instruction. The whole case is to be treated with great silence and carefulness, in order to prevent public agitation; All copies of Swedenborg's works and of Beyer's SERMONS are to be quietly withdrawn from circulation.

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Finally, Roempke is to explain himself more explicitly as to his relations to Swedenborg's writings. (Copy of original in A. A.; incomplete translation in Dec. II:365. See also B. II:176-177.)
1770. April 26. A Royal Letter to the College of Chancery mentions the fact that copies of Swedenborg's theological writings have been imported into Sweden. A general order is given to confiscate all works containing "erroneous views on our pure doctrine." (Dec. II:367.)
STUDY IN LITURGICS 1910

STUDY IN LITURGICS Rev. FRANK SEWALL 1910

      (Reprinted from the NEW CHURCH REVIEW for April. For a discussion of this paper at the last meeting of the Council of the Clergy of the General Church, see NEW CHURCH LIFE for September, 1909, p. 511.)

     A REVIEW

     A Liturgy for the General Church of the New Jerusalem was published at Bryn Athyn, Pa., in 1908, with no signature of authorship or endorsement; but it is understood to be the work chiefly of Bishop Pendleton and the Rev. Mr. Caldwell, of Chicago, with the assistance of other ministers. As the result of many years of patient and careful labor the work is received with much apparent satisfaction by the societies of the "General Church" and is being introduced into use as rapidly as the somewhat elaborate and unusual nature of the services will permit. The book is a small quarto-shaped volume of no less than 814 pages, but in thickness is only about half that of the "Book of Worship" of the General Convention. This extraordinary capacity for a thin book is made possible by the use of the thinnest of modern Bible paper, hardly heavier than a very light tissue paper, and while of excellent quality as to opaqueness, somewhat difficult to handle in turning the leaves. The type is about the same as that of the Convention's tentative "Rites and Prayers," and the whole appearance is of marked neatness and good taste.
     This new "Liturgy" has been received with expressions of the most cordial and even enthusiastic approval by not only the societies of the "General Church," but especially by members of the Convention and of the English Conference.

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In the MESSENGER advertisement of the book, a Convention minister says, "he does not see how it could be improved upon; complete, wonderfully rich in material, get-at-able; a mine of doctrinal truths, a splendid aid to worship, etc." The MORNING LIGHT (London) calls it "a monument of industry and devotion,... unquestionably a work of art in the best sense and a model in many respects of what such a work should be. The prayers are beautifully worded and in the services every approach to tediousness has been studiously avoided. . . . The congregation is kept busy throughout." More eloquent still in praise of the book is the Rev. Arthur E. Beilby in a seven page review of it in the January number of the NEW CHURCH MAGAZINE, the Conference's monthly, the article being headed, "A Twentieth Century Missal." The reviewer calls it "a full discrete degree ahead of our Conference 'Liturgy' and of every other compilation that has ever fallen into my hands. It is as a light carriage with C springs compared to a lumbering wain. It is unique. It is more than a monument of industry. . . . It is a product.* It is the last result of complexity and the highest form, of art." The prayers--of which there are no less than 207 apart from those in the services--appeal to Mr. Beilby in their "brevity and unadorned directness." "Enough," he says, at the close, after a few slight criticisms; "more faults, I dare say, might be found; but the new Liturgy calls for an anthem of praise and the top note must and shall be gratitude, though it drown every other sound."
* "It" here refers not to the Liturgy, but to "devotional simplicity?" [EDITORS.]
American Newchurchmen who know the ponderous verbosity and didactic coldness of the English Conference "Liturgy," will be able to allow for the enthusiasm with which our English brethren generally greet any outlook for a change into something else, even though Conference itself remains stationary in adhering to the old book; and the historical equipment of Mr. Beilby as a liturgical critic; may be judged of by his commenting on some of the hymns as "quite new" to him, and "charming as they are novel;" among these being the hymn, "Fierce was the wild billow," familiar to us for sixteen years as no. 343, in our "Magnificat,"--a hymn to be found in nearly 911 English Hymnals, and translated by Neale from the ancient Greek hymn of Anatolius of the VIII. Century.

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     But with all this mead of high praise which we are glad to quote to the readers of the Review, we think that our friends who have sent us the new "Liturgy" for review will appreciate quite as much a sincere effort to pass a just criticism, from the technical liturgical standpoint, upon a work embodying so much careful and conscientious labor and aspiring to so important a use as does the work before us. As an essentially new contribution in many respects to New Church liturgics, it offers profitable material not only for use in a devotional way but for comparative study.
     And first as to the title and terminology of the book, especially seeing that the body issuing it are generally understood to be opposed to all that savors of the old or past Christian dispensation as to that which is utterly false and dead. We find on the contrary a broad and catholic liberality pervading the work throughout not only in the make-up of its contents but in the retention of the old liturgical terms for which the modern substitutes have proved but poor makeshifts. The title, "The Liturgy," is retained from the General Convention's book in use before the division, and is undoubtedly a truer name than the term "Book of Worship" adopted later by the Convention. For "liturgy," from the Greek Leitourgia, a service or task to be performed, was applied anciently to the Holy Supper recalling the supreme command, "This do, in remembrance of me." It stands for those ultimate "acts of worship" which the book contains, while no book can presume to contain the "worship" itself, since, this can rest only in the spirit of the worshiper whether in his worship or in the conduct of life.
     The divisions of the work are:--
     I. General Offices, or services, twelve in number, divided into "Offices of Humiliation" and "Offices of Glorification."
     II. "Antiphons," twenty in number, corresponding in a manner to our "Responsive Services,"--the meaning of the Greek anti-phone-being the sounding or answering back and forth.
     III. The Psalter, sixty-three selections from the Psalms, but containing also, under the same title, twelve selections from the Prophets Isaiah and Jeremiah.

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     IV. The Law, containing the Decalogue in Various forms, entire and abridged, and nine exhortations and a collection of short passages exhorting to obedience, chiefly from Deuteronomy.
     V. The Gospel, containing fifty-seven short passages from the Gospels and Revelation.
     VI. The Doctrine, embracing fourteen "General Confessions of Faith," or Creeds, to be read at option in concert or by the minister alone; and, under the head of "General Doctrine," twenty-two summary passages from the Writings treating quite fully of subjects somewhat in the order of the "New Jerusalem and Its Heavenly Doctrines," dwelling especially on the subjects of the Advent of the Lord, Eternal Life, Creation, Providence, and the Sacraments. A notable omission, is that of any passage from "Conjugial Love" or other work relating to marriage. These summaries are generally a free phrasing of the exact language of the Writings of Swedenborg and are entirely without reference to their source, although the extracts from the Word are always followed by such references. The second of these passages of General Doctrine, under the head of Evangelization, begins thus:--"This is the gospel which the Lord commanded to be preached to the whole world: "That Jehovah, God Himself, came into the world to deliver man,' etc. These words which are from "Canons," Redemption, VI., 6, are of so mandatory a form that it would seem better that a reference to their doctrinal source should accompany them. As these passages of Doctrine are also assigned to be read at option by the minister after the "Third Lesson," alternating with passages from the "Law and Gospel," it would seem that their distinct source should be named there as well as where passages are read directly from the Doctrines, a, the "Third Lesson," when the rubric requires that the minister shall say:--"The Word of the Lord in the Heavenly Doctrine as it is written in such a book, such a number." The matter of introducing the reading of the Writings as a "Third Lesson" "from the Word of the Lord" we mention for information only; it is too large a subject to be discussed here incidentally.

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     VII. Prayers, containing no less than two hundred and seven short collects or more lengthy prayers, entirely without titles or classification of any sort as to season, occasion, or subject. As the rubric requires that the people alone shal1 utter the "Amen" at the end of, the prayers, and as there is no uniformity in their concluding phrases, it would seem quite impossible for the people to know where to find and follow the prayer and so to know of its termination. Upon the subject of marriage again, it is to be noted that out of the large collection of prayers but a single one is assigned to this subject, and that one treats of marriage only in the general sense, the conjunction of the Church with the Lord.
     VIII. Sacraments and Rites, including besides Baptism, the Holy Supper, Marriage, Ordination and Burial, also the Rite of Confession of Faith or Confirmation, and the Rite of Betrothal. In this last the instruction is given from the Doctrine that the use of the rite is that "the souls of the two may incline towards each other and that conjugial love may grow up in just order from its spiritual origin."
     The Ordination rite is a form of general introduction to the Priesthood, followed by distinct formulas for the conferring of the several degrees or orders, namely, that of minister, pastor and bishop. Each order or grade has its distinct use clearly designated; the first being that of teaching and baptizing, the second chat of officiating at marriage and the Holy Supper, in addition to the first; and the third being that of "ordaining and of presiding over a general body of the Church." While the title of minister belong to the first grade only, it is used alone in all the offices including marriage and the Holy Supper which are distinctly pastoral offices. The rite of Burial is similar, generally, to that of the "Book of Worship," but with fuller selection of doctrinal passages, and these admirably chosen.
     In the Sacrament of Baptism a confession of faith in the Lord is required of those bringing infants to be baptized, and the formula of baptism varies from the letter of the Gospel in that the minister says, "I baptize thee in the name of the Lord Jesus Christ, Father, Son and Holy Spirit." This is also a departure from the form "into the Name" as heretofore used in the Academy Liturgy and in the Convention Liturgy since 1829, the latter having quite a different meaning from "in the name."

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"Into the name" is unquestionably the form of the original Greek; it was used in the early Church, and is recognized now in the Revised Version. In the Epistles "in the name of the Lord Jesus" is frequently used in the sense of "by authority of" or "after the will of" but "into the name," whether in Matt. xxviii, or Acts xix, 5, means an admission or insertion into a new quality or nature, which the Christian baptism distinctly is. The adoption, therefore, of the form "In the name" is a relinquishment of the profounder meaning of the Sacrament as resting in the letter of the Word, and adopting the less significant meaning of the modern ritual of popular usage.
The change in the Divine formula given in the Word to baptism "unto the name of the Father, the Son, and the Holy Spirit," by inserting before these titles "the Lord Jesus Christ" is another topic too large for discussion here.
The Holy Supper is preceded by a penitential service embracing the Decalogue and responsive prayers, but there is no mention here or provision for the Offertory, or that distinct act of Thanksgiving which was the central feature of the early Christian rite and gave it its beautiful name of the "Eucharist," the "giving of thanks for the redemption of the world." This act forms a conspicuous part of the Communion Office in all the Christian liturgies that have come down from early times, being designated by the "Sursum corda," the Greek Anaphora, or "Lift up your hearts," and responses. This was followed, as in the Convention's "Rites and Prayers," p. 45, With the "Special Thanksgiving" beginning "We praise Thee, we give Thee thanks, O Lord God Almighty, our Creator, Redeemer and Savior, Jesus Christ, and (after the special thanksgiving) with all the angels of heaven we adore Thee and lift up our hearts, saying, Holy, Holy, Holy, etc." The omission of these special and distinct "acts of remembrance is the more regrettable since it seems to fall in with the habit of regarding no more the Lord's Supper as an act done literally in remembrance of Him," but as something quite subjective and abstract which is difficult for the ordinary mind to lay hold of. [A discussion of the "Offertory" followed here.] The Antiphon, or responsive service, introducing the Communion, in the Liturgy, now under Revision, is indeed one of joyful, thankful spirit, but if it were associated, as in the early rite with the actual "bringing of offerings" as an ultimate, it would be much more powerful in its influence.

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     Another feature we would have gladly seen in a service which has so much to be commended, is the ante-communion prayer "for the whole Church," in which the worshipers unite in loving remembrance of all, absent or present, here and above, the youth, the afflicted and tempted, and those in all estates and conditions,--as if gathering in one great family about the table of the One merciful and loving Father of all. It is a feature handed down from the earliest rites of the Christian Church and seems to express as an ultimate, more than any other act, that great primary doctrine of the purpose of the Holy Supper that "the Church may be conjoined thereby with the Lord and with heaven," (H. D. 210), and that, as "in the feast of charity in the Primitive Christian Church, they were conjoined together in gladness of heart and strengthened one another to abide in the worship of the Lard from a sincere heart. (T. C. R., 423, 727.) Such a Prayer of brotherhood or of the whole family of the Lord's church has been provided for many years in the Psalter Edition of the Convention's "Book of Worship," and in the new Rites and Prayers is inserted in its proper place in the Ante-Communion service.
     There is much, however, in the Office of the Holy Supper in the new Liturgy that is both of the nature of thanksgiving, of remembrance, of joyful confession, and that reminds the liturgical student strongly of the "liturgies" of the early Christian Church--that, for instance, of Chrysostom in the frank and joyous adoration of the Lord in His Divine Humanity as the Redeemer of the world. Especially noteworthy is the confession uttered together by the minister and people on their knees at the close of the prayer of consecration:--"O Lord, Immanuel, God with us, our Savior and Redeemer Jesus Christ; Thou art our Father in the heavens; Thou art the Son of God that came into the world, etc., etc." It seems strange that in the Communion service itself the Lord's Prayer is not inserted; also that the minister's own communing is quite apart from the communing of the people, being deferred until after the grace pronounced upon those who have partaken.
     In general, the language of the rites and of the prayers worthy of commendation, especially in the sacraments and in the rites of marriage and of ordination.

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As examples taken at random from the collection of prayers we will quote these two:--"O Lord Jesus Christ, who in Thine own Divine Person didst fulfill the law and the prophets; we beseech Thee to grant unto us the power to keep Thy commandments, that all self-love, all hatred and revenge and every evil desire may be removed from our hearts, and Thy will be done on earth as it is in heaven; that in humility and with forgiveness for all men we may receive from Thee our daily bread and ascribe unto Thee all power and glory forever. Amen."
"Almighty God, our Father in heaven, who by Thine incarnation, and by Thy Glorified Human, hast made a new creation for Thyself: preserve, we pray Thee, the work of Thy mercy; cleanse Thou Thy Church from the stain of sin, free her from the bondage of death, that by Divine Power Thine everlasting kingdom may be builded in the hearts of men and the church on earth be made one with the church in heaven, to dwell as one before Thee forever. Amen."
It is to be noticed that these two prayers are in the strict "Collect" form, being introduced each by a commemoration of some act or attribute of the Lord upon which the Petition is based. Placed in a proper historical order they would constitute a series adapted to the Christian Year like the Antiphons, Collects and Gospels of the new tentative "Rites and Prayers" of the Convention. The rubric of the new Liturgy makes provision for such a successive or historic use of the "'Antiphons" or responsive services, covering the series of feasts from the Nativity to the Glorification, Ascension and the Holy Spirit and Second Coming. It does not identify these subjects, however, with the days of the Church's Calendar, but leaves them in their abstract purport in a series embracing such titles as evangelization, Faith, Conjunction with the Human Race, Unity of God, Creation, Love, Charity, and Works, etc.,--thus building the devotional worship of the Church as it were upon a strictly doctrinal or intellectual scaffold, like a study of the "True Christian Religion" in the order of its chapters, rather than in following the dramatic and personal representation of Redemption as given in the life of our Lord in the Word, and as rendered objective in the Christian year.

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The twenty-two Antiphons with their duly associated hymns, lessons and prayers, bear an interesting resemblance to the series of brief "Scripture Lessons" each having its appointed selection or anthem to follow, as given in the earliest "Book of Public Worship for the use of the Boston Society of the New Jerusalem" in the year 1829. Both are weak and inefficient in their want of the human form upon which the objective or historic worship from the Word is constructed and which forms the basis of the Church's Calendar.
As a principle of liturgics it is to be noticed that every feast and every ultimate act of worship ordained in the Word is distinctly associated with some visible, tangible, personal act. We are commanded to worship the Lord our God "because He has brought us out of Egypt, the house of bondage." We are to remember and keep holy the Sabbath because the Lord rested on the Seventh day after His work. We are to keep the Sacraments because the Lord commanded us to "do this in remembrance of Him." We are to love one another "because the Lord has loved us." We are "to take up our cross and follow" the Lord, because, "thus it behooved Christ to suffer;" even the spiritual and eternal life is dependent on the Divine Person who said, "Because I live, ye shall live also." It is upon this basis of personal and objective regard that the Christian Year's observance rests its claim to a pecular spiritual power in "preserving what is Divine among the people." The analytic apportionment of our worship according to an intellectual and logical order of abstract theological themes may present a kind of theoretic order, but it does not accord with human experience, either as regards the successive states of the individual, or the combined states of the congregation. Whereas the same theological themes clothed with the successive dramatic scenes of our Lord's life and teaching appeal sensibly and therefore powerfully to the common states of all alike, as does the letter of the Word itself, written in this dramatic manner for this very purpose.
Besides the term "Antiphons" substituted in place of "Responsive Services," the new book uses the title "Offices" for Services, following again more closely the ancient ritual terminology.

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The choice of this or that term is not of great importance,--liturgy, office, and service all meaning an act performed, the term rite and ritual meaning, rather, the way in which the act is performed. But having adopted the term "Offices" there is no apparent reason why one of these should be termed a "Short Service," p. 83. The "General Offices" or Services are of great length and complexity as compared with any we have had before. They follow in general the accustomed order of penitential approach, the Prayer, Sanctus, Psalter, and Lessons,--which are three in number:--also there are Antiphons, Creed or Confession, prayer, reading of the Decalogue, the Law, the Gospel, the Doctrines, further prayers, with Hymns and Psalms introduced frequently, besides an interlude "followed by a period of silence:" sermon with its introductory Invocation and its closing Ascription; hymns, offertory, closing prayers and benediction, and a closing doxology sung while the minister closes the Word and retires. An "Introit" appointed to be sung before the beginning of the service, (although there are no selections or hymns set apart under this title), which means, of course, an "introduction" derived probably from: the "introibo" of the Communion psalm, "I will go unto the altar of God."
The music is inserted in place for the Sanctus, the Antiphons and Allelulias, besides the provision of a wide additional choice from the collection of chants and hymns. We are struck with the painfully high pitch of many of the congregational chants, even of those of a subdued penitential character to be sung while kneeling, as, for example, in the opening petitions of the first General Office, the music is generally of an elaborate character, as far as possible from the "plain chant" of the simple Gregorian tones which has been the music of the people for centuries, and so intricate as to require choirs of some skill to render it. It is not unusual to find the air running up to G and A, and in one of the anthems there is a sustained note on the upper B flat.
The Hymns number 165, including many set as solo songs or in the form of anthems; and the selections with chants number 102, and there are in addition 10 anthems and music for the Te Dominum, the Sanctus (the words being those of the Breviary) and six settings of the Amen - of the Parsifal - known as the "Dresden Amen."

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The chants and the hymns being, like the prayers, utterly without order or plan in arrangement seem confusing and difficult to refer to, although the index classifies them under the abstract topics of the Antiphons, and the adaptation of music to words seems as strange and hard to account for as: the lack of "form" or order in arrangement. Thus it seems strange to see the beautiful Mariner's Hymn of Clifford Smyth inserted as the second in the collection between a hymn for the opening of worship and the hymn "Guide Me, O Thou Great Jehovah;" this is to be succeeded by "Cast Thy Burden on the Lord," with the abrupt change next to "Hark, the Song of Jubilee," and immediately "Fierce Was the Wild Billow!" But no more surprising is this disarrangement than to see the sorrowful hymn, "Jesus, My Savior, Look On Me For I Am Weary and Oppressed," set to a distortion of the joyful air, "With Verdure Clad" from Haydn's "Creation;" or to see one of the most familiar airs for "Hark, Hark, My Soul," put woefully out of joint for adaptation to "Daughter of Zion," a hymn in quite different verse-form and for which an abundance of good tunes have been written. In general the liberties taken throughout the beak in abusing classical and standard tunes and harmonies to meet the needs or taste of the compiler will seem to the musical critic quite unpardonable There is no lack of catholicity in the selection of either words or music for the hymns or the chants, notwithstanding the Academy's old-time aversion to everything bearing the name or insignia of the "old church," going so far as to; insist in days past on having an entirely new version of the Scriptures to sing from, we find here the old, authorized version of the Bible, a selection of hymns from all types of old church writers,-Calvinist, Reformed, Roman, Greek and Unitarian,--all subjected, we have no doubt, to the only necessary criterion, namely, that they are good utterances in devotional form and spirit of things that are true in doctrine and in accord with the Divine Word.
One instance of what may seem to some an extreme example of this liberality is the insertion in the "3d Antiphon on the Unity of God" of that verse from the first Epistle of John v., 7, which the old church has already regarded as the ground for belief in a trinity of persons but which the relent texts have thrown out as spurious, viz.:

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"There are three that bear record in heaven, the Father, the Word, and the Holy Spirit, and these three are one. It is true that Swedenborg quotes these words in T. C. R., 164, among the proofs of the Divine Trinity, but they are not from the Canonical. Ward of the New Church,--unless we regard Swedenborg's quotation of the passage from the Epistles as equivalent to making it Canonical. We think the service would have been more harmonious without it. In this Antiphon, as in the others, it is extremely difficult to trace a logical connection between the minister's verse and the people's response. Thus, in answer to the above announcement of a Divine Trinity comes the response, "Shew me Thy ways, O Lord, teach me Thy paths," and following the minister's statement that "He that seeth me, seeth Him that sent me," there comes the response, "The just shall be glad in the Lord and all the upright in heart shall glory." Much of the "responsive" arrangement seems to the reader to be quite arbitrary and mechanical because without sequence either in the letter of the Word or in the apparent sentiment. But perhaps this is explainable by some reason which is not apparent on the surface.
As said at the outset, our criticism of this new Liturgy is called out rather by our sense of its real worth and deserts, than by any desire to derogate from its merits or from its usefulness. We have been free to criticize in the points, most of them of minor significance, in which we think the work is defective. The great defect, it seems to us, is its lack of a human form or an orderly sequential arrangement after the pattern of; the Word. But this new arrangement according to doctrinal themes may be only an incident of experiment and growth to lead to a more matured form and beauty in the future. We have, we feel assured, been quite as free and glad to express our commendation as our disapproval, and in any case we can leave this as all the efforts made in sincerity of purpose to the ultimate verdicts which only time and experience can bring.

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"JERUSALEM, A CITY OF TRUTH." 1910

"JERUSALEM, A CITY OF TRUTH." Rev. O. L. BARLER 1910

     The laws of the Lord's kingdom on earth, as in heaven, are eternal truths, and are "from God out of heaven." We have this express teaching:
     "Nothing is of more importance to man than to know what is true." (A. 794.) It is "the truth that protects, and not man the truth," as one of my correspondents explained it recently. Revealed truth is the base and support of the religious life of the Church in man. A building resting on other than a rock foundation--thus on sand--cannot stand. When the rains descend, and the floods come, and the winds blow and beat on that house, it will fall, and great will be the fall of it.
     It is the understanding of good--thus the form of good--that is called truth. Truths are resplendent from good. Apart from good, truth would not be truth in a man. Nor is the good into which a man is reformed possible except through truths, through that which serves as truths. In other words, when good is formed in a man so as to be intellectually perceived it is called truth--it is the good that is perceived. And it is the good in truth, seen and obeyed, that reforms, regenerates and saves a man from evils of life. Apart from good all truths of every sort, all that has been learned from childhood up, are empty vessels, for truth may be thought of as a "vessel" with contents of good. Truths with man thus infilled with the good things of life can but tend to man's improvement and regeneration. It is the empty vessels, truths so-called, and having nothing in them that are so easily swept by storm and flood.
     The doctrines of the New Church cannot he acknowledged except by those who are interiorly affected with truths. To see truths belongs to perception, to live according to them belongs to reception. The prophet says: "Jerusalem shall be called the city of truth." (Zech. viii. 3.)
     Truths from good, in a man, form, as it were; a city in him. From this, man is called "the city of God"--in Holy Scripture.
     It is the truth of doctrine and the goods of life that constitute the Lord's Church--the New Church--in a man, and are here signified by Jerusalem. And Jerusalem "shall be called the city of truth."

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The city which shall be "inhabited forever," spoken of in Jeremiah. (xvii. 25.)
     Not that truth with its good is in man from himself--truth inflows from the Lord. It is the part of a wise man to see and perceive truth from the light of heaven, and not from the fatuous light in his own head. To look to self in this matter is to be deceived. And just as soon as a truth is falsified, just then truth becomes none--it is extinguished. It is familiar teaching that when good is rejected there can not longer be any truth--for truth is from good.
     Truth has many illustrations. It is "like" a seed. Out of the ground it is nothing but a "seed," and will never be known by any other name. But in the ground it quickly sprouts and changes its name. It is now a plant. "First the blade, then the ear; after that the full corn in the ear." (Mark iv. 28.)
     The life of charity continually grows by means of truths that are "not perverted." And the more truths there are the more the life of charity is perfected, until a kindly harvest crowns all. Angels dwell with the man who lives in charity and love from affection for truth.
     Conscience is formed, in a man, by truths, when good is therein--otherwise man would have no conscience. And from every standpoint it is readily seen how important it is that truths, from God out of heaven, be known, and believed, and made the law of a man's life, for man is enlightened by truths. A man to become an angel must acquire intelligence.
     It is the commonest fact that man is never born into any truth or into knowledge of any kind, as lower animals are. Man has everything to learn.
     To know truths, to acknowledge them, to have faith in them-- these are the three great steps in the religious life of every one. The progression is upward. The man must not stop with simply knowing. A bad man may know things in abundance. He may even acknowledge them for his own purposes--for purposes of preaching, for example--but none can have faith in them but the faithful. All who are in the good of life are the actually, or the potentially faithful, because they are in that affirmation that has joy in the truth, and when they find it, they embrace it.

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This opportunity may not come in this life. It will come hereafter to those who have joy in the truth.
     Good inflows from the Lord immediately by an internal way; truth mediately by an external way. Truths are what good flows into; good is not fixed except by truths.
     Truths come to man through the medium of sight and hearing, and are stored in the memory; From there they are elevated into the thought, and at length attain to the will. From the will they return through thought into act, or in endeavor to act, which endeavor is internal acting.
     We have the teaching, over, and over, and over, that man's spiritual growth and progress in the religious life is through truth to good, until man from good sees truth. The Lord glorified His Human in the same Divine order. "It pleased the Lord to make His Human Divine in the same order as that in which He makes man new." (A. 4538.)
     The preacher who teaches truth apart from charity, does not preach the truth, that is, "without perversion." Truth that is true, treats of good, supports good; and is good acting. Divine Good because it is Infinite Good--has omnipotence through Divine Truth. Good could not be and act without truth. Truth is that of which power is affirmed.

     "Glory and might be unto Him
     Forever and ever. Amen.
     Who is, and who was, and who is to come,
     The Almighty!"

     It is the Lord as the Truth that is the Almighty.
     The teaching--in revelations given--is affirmed. In the regenerating man, in the inmost of the natural man, it is "shining just like a little sun there!"
     To teach truth apart from good would be to proceed as blind men walk--in darkness. No one knows, from mental view alone, whether truth is true or not.
     Only to know is to remain outside of knowledge--outside of intelligence or wisdom. It is when truth passes through the understanding into the will, and back through the understanding into act, that the good of life is born--or comes forth--in a man.
     "Action descends from the will and causes that to become good which previously was truth." (A. 4984.)

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     It is known that truth can be confirmed from the literal sense of the Word, by one who is in some enlightenment from true doctrinals. It is not so well known that fallacies likewise may be confirmed, by one who is in little or no enlightenment from true doctrinals; and that those who much confirm themselves in things false are no longer in freedom to choose the truth--scarcely are they in freedom to see the truth. From all this it is manifest that the importance of knowing the truth, acknowledging it, and having faith in it is great!
     And always truths should have multiplication with good, continually, for there can be no increase from other source.
     "That the multiplication of truth is solely from good is evident from this, that nothing can be multiplied except from something similar to marriage; and truth cannot enter into marriage with anything but good." (A. 5354.)
     The Lord cannot dwell with an empty man, as he can with one in whom truths are. Truth is the Lord's habitation in man.
     All are able to see truths, if they want to see. But some turn their backs on the truth and "laugh at the truth"--as we are told from things heard and seen in the spiritual world.
     A man cannot be reformed in a state of ignorance. The reason is that a man is reformed and regenerated through the truth. It is provided that every one may see and know the truth if he will. The angels said:
     "We assure you that every man can see the truth whose soul desires it." (R. 224.)
     It is the part of a sane man to desire truth--to have affection for the truth. Every affection that a man has remains with him after death-particularly, every affection of knowing truths.
     No one in the spiritual world speaks anything but what is true. He is not allowed to speak other than the truth--than that which is true to his own state of life. Every one there, after all relations are adjusted, appears at his just, full value--no more and no less.
     And we have the teaching: "It is sufficient for man to learn truths from the Word, and through truths to know what good is and what evil is." (E. 1174)
     Let us then, no matter what comes, sell all and, buy the truth, for--and we end, as we began,--nothing is of more importance to man than to know what is true; and let us trust and rest therein.

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     "Fret not, poor soul; while doubt and fear
          Disturb thy breast,
     The pitying angels, who can see
     How vain thy wild regret must be,
          Say: trust and rest.

     "Plan not nor scheme, but calmly wait;
          His choice is best.
     While blind and erring is thy sight,
     His wisdom sees and judges right;
          So trust and wait.

     "Strive not nor struggle; thy poor might
          Can never wrest
          The meanest thing to serve Thy will;
     All power is His alone; be still,
          And trust and rest.

     "What dost thou fear? His wisdom sighs
          Supreme confessed;
     His power is infinite; His love
     Thy deepest, fondest dreams above;
          So--trust and rest."
ACADEMY OF THE NEW CHURCH 1910

ACADEMY OF THE NEW CHURCH Rev. J. E. BOWERS 1910

Visitors to Bryn Athyn, who attended the General Assembly of the General Church of the New Jerusalem, in June could not fail to be deeply impressed by what they saw there, but people who know the place, but had not been there for a few years, saw that a great change had been effected; and many spoke of it with admiration. Several new residences had been built in the settlement. But the change that was the most noticeable, was the two large new buildings, which have been added to the College, and which, in style of architecture, correspond with it.

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The School building, which is completed, has been in use for some time, and was described by "W. H. A., in the June issue of Life.
     Now these and the other fine buildings of the group at Bryn Athyn are suitable ultimates which represent the spiritual, educational and other important uses of the Academy of the New Church.
     It is of the Divine Providence of the Lord that uses multiply, increase, are extended and perfected. As to the things of heaven and the Church with man, there are marvelous results from small beginnings. According to the letter of the Word: "A little one becomes a thousand and a small one a strong nation; and the Lord hastens it in His time." (Isaiah 60:22.) In fulfilment of this the Lord during man's regeneration, while from natural he is becoming spiritual, does merciful and wonderful, yea, infinite things, which are altogether incomprehensible to the mind of man.
     We are taught in the Writings, and from a rational conviction of the truth, we do know and confidently believe, that the Lord has effected His second advent; that He has come in the power and great glory of the Word; that thus He has come in the Revelation of the Divine Truth as the Word; and that He is now establishing His New Church, signified by the New Jerusalem.
     Whatever comes to pass in the advancement of the Church in any age of the world; and all the means necessary to the accomplishment of the Divine end for which the Church exists; were provided for from the beginning.
     Thus, from the beginning of the world, the Lord, who knew all things of the future to eternity, provided that at the right time in the history of the Church, for the sake of the advancement of His kingdom with men, such an institution as the Academy of the New Church should be founded in this world. There was a very gradual preparation for it. There were a few men in the Church whose minds could be enlightened by the Heavenly Doctrines, to enable them to see more or less clearly, the imperative necessity of such uses as those proposed for the Academy being performed, in order that the New Church might be permanently established on earth. In the Divine Providence of the Lord, it came to pass that twelve such men met together in the city of Philadelphia, on the Nineteenth Day of June, 1876, and formed the organization of the Academy of the New Church.

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They were seven clergymen and five laymen. And what those men did on that ever memorable occasion, was done as of themselves, but from the Lord. Or, in other words, as we know is really the truth in such a case, the Lord did it through them as instrumentalities in His hands.
     There are members of the New Church who will deny with aversion; this idea of the origin of the Academy. Such persons do not understand the great significance of the institution, in relation to the establishment of the Church of the New Jerusalem. They do not recognize the need of its distinctive uses; and seem to think that they are pernicious, and that the Church and the world would be better off without them.
     But what a perverse notion it is, to regard the Academy as a mere man-made contrivance, with which the Lord is not at all concerned. Nevertheless, is it not perfectly evident to any mind in a state of spiritual intelligence, that the Academy came into existence under the direct leading of the Divine Providence of the Lord' There are many striking evidences of it.
     Consider, for instance, how wonderfully and how abundantly the Lord provided the means in order that the Academy could be permanently established, with a firm foundation in ultimates. This is a matter of the utmost importance. It requires large expenditures of means to found and to carry on the work of such an institution. But from the beginning of the Academy, the means to perform its uses were always forthcoming. Suitable buildings were from time to time erected, as they were needed; good solid stone buildings that will last for ages. Their fine external appearance arouses interest and admiration in the minds of our people, on account of the excellent uses to which they are dedicated. As the pupils and students in the Schools increased from year to year, larger means in due proportion were contributed. And now there are provided endowments and funds for various purposes; so that the grand and glorious, the spiritual and heavenly uses of the Academy may continue and increase, and that many may rejoice in the blessings for which the Lord, in His mercy, so well provides.
     The Academy was instituted with the intention of undertaking, de novo, distinctly New Church education, and this in the fullest sense of the word. That is, to educate the young in all points so as to fit them for a life of use in the world, and thus for heaven, within the sphere of the Church.

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This involves the training of children in such a manner that a genuine conscience may be formed in them, and that they may in due time become intelligent, loyal and active members of the Lord's New Church. And thus New Church education is of paramount importance, of vast significance, inestimable.
     Consider, seriously, the consequences of the thorough education and the p'oper training of the children of those who have some knowledge of the Heavenly Doctrines. Think of the formation of human minds, the development of human character, the genuine culture of all the natural and spiritual faculties, that will be effected with large numbers, if the work of our New Church education goes on through the ages in the future. As certainly as the rising of the sun the result will be to produce children of New Church men and women, such as the Church has never known in its past history. Thus the pure Divine truth of the Heavenly Doctrines, received in the minds and hearts of many, will become an ever increasing power for good in the world. And the New Jerusalem, the crown of all Churches, which is in conjunction with the new Christian Heaven, will be more and more permanently established; and, as so positively declared in the Writings, will endure forever.
     Surely, then, the Academy of the New Church has before it a and grave responsibilities rest upon it. But it has a well qualified staff of professors, teachers and workers, whose rule is that of intense application in the performance of their respective uses. They are not only interested in, but take a delight in their work; and each one and all of them can be depended upon to do his or her duty, to the utmost of their ability.
     The Academy is the educational branch of, and, therefore, is most intimately related to, the General Church of the New Jerusalem. The harmonious co-operation of these two organizations forms a strong and an active Centre, from which the sphere of the Church will radiate ever more widely and powerfully, as time rolls on. All that makes them a Centre, is derived from the Lord, by means of the Divine Revelation of the Word, in which the Lord has come; and Who alone is the Fountain of Life, the Source and Center of all things of Heaven and the Church. This is acknowledged in the Church.

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And if the men of the Church remain faithful to our only Lord; if they remain loyal to the Heavenly Doctrines, and teach them in their purity; if they continue in love to the Lord and in charity toward each other and toward all men; then will the growth, progress, and development of the Academy and the General Church of the New Jerusalem in the future be assured. Then, in respect to the Church, shall be fulfilled the prophecy written in these words: "The Lord shall arise upon thee, and His glory shall be seen upon thee; and the Gentiles shall walk to thy light, and kings to the brightness of thy rising." (Isaiah 60:21 3.)
Ninth British Assembly 1910

Ninth British Assembly F. R. C 1910

                                   11 Hospital Rd.,
                                   Colchester, Aug. 9, '10.
DEAR Life:
     The Ninth British Assembly has come and gone, and it is well that Colchester should voice its appreciation of the efforts of our London friends (in their new and well appointed place of meeting in Camberwell Grove) to provide for our pleasure and comfort. But upon this as a basis, what shall we say of those more substantial pleasures and interior delights, which it was our privilege to enjoy.
     It was really a spiritual home-gathering, in its widest sense, for we have now a more permanent link with our brethren over the water by reason of an annual representative sent by our Bishop from the center of our beloved Church, and in addition, it was the presence of so many friends from America and Canada that made our assembly so helpful and inspiring.
     It was a great pleasure also to have with us the late pastors of the Colchester Society, the Revs. T. F. Robinson and W. H. Acton with Mrs. Acton and family, besides many other friends of the General Church. The meetings throughout evinced a strong sphere of affection for the uses of the Church. That of worship, the Holy Supper, and the rite of confirmation being very delightful.

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The picnic on Monday in the Casino grounds gave ample opportunity for social intercourse.
Perhaps one of the most delightful experiences was the gathering of old and young for the evening social, and to hear the united and hearty singing of the dear old songs of our Church. It was indeed a memorable time that will be ever delightful to recall. F. R. C.
New Church people in St. John 1910

New Church people in St. John W. H. ALDEN 1910

                                   St. Johns, N. B.
DEAR Life:
     There has been for many years a little group of earnest New Church people in St. John, who have from time to time been visited by Convention missionaries. The last minister of the Convention to visit them was Rev. W. H. Hinkley, some two years ago. Despite their small numbers and isolated situation, they have maintained regular Sabbath services, with Liturgic forms and sermon, drawn from Messenger, Helper and Life, all of which are received and read by them.
     Vacation plans leading us thitherward, Mrs. Alden and myself found among them hospitable reception. We spent from Thursday morning, August 11th, to Monday morning following, with them; meeting socially Friday evening at the home of the Misses Warrell, whose father was an active Newchurchman, having service Sunday morning, and a doctrinal class Sunday evening.
     The receivers here are affirmative, straightforward, and earnest, and moreover hungry. They are busy people in the cares of every day and find little turn for individual study. But they are eager for instruction. It is a field which the Church should not neglect.
     An especially enjoyable visit was made upon Mr. John Gowland, the oldest and best read Newchurchman in St. John. Mr. Gowland was active leader of the circle for many years, but for two years has been confined to his bed by paralysis affecting the whole of his right side. His mental faculties are perfect, and his mind delights chiefly in the things of the Church.
     We regretted with them that our plans did not permit a longer stay among them, and hope that another opportunity may lie before us. W. H. ALDEN.

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Church News 1910

Church News Various 1910

     From Our Correspondents.

     BALTIMORE, MD. The new chapel is now ready for use. It is a one-story, one-room building, twenty-five feet wide by thirty in length. Outside it is painted a dull cream, with white window frames and sashes. The inside finish is a dark walnut for frames, sashes, wainscot, and the movable platform, which serves for chancel. The ceiling and the remainder of the walls are of unpainted plaster. A space to the right of the platform, as one faces it, has been draped off for a vestry. It is formed by an upright post and two brass rods from which dark green baize curtains are suspended. A circular brass rod several feet above the repositories gives support to curtains of the same material, which can be drawn over it. The repository is of cedar, stained a rich red.
     On Sunday, August 7th, Bishop Pendleton dedicated the chapel to the uses of worship, education and social life. The society in a special meeting then formally adopted it as its home for these uses. The attendance at the service numbered eighty in all, of whom ten were Newchurchmen unaffiliated with the General Church, and fifteen were visitors from the neighborhood. An account of the service and dedication appeared in the Baltimore American of August 8th. While correct in the main, it contained the following naive statement: "The church members are enumerated differently from that of churches generally. The membership consists of families, the man and his wife counting as but one in the numerical sense. . . . The wife always sits at the left hand of her husband."
     After the service a supper was served under the trees at the residence of Mr. Alfred Arington, who entertained the Bishop during his stay. One new member, Mr. Frank Coffin, was on this occasion added to the membership of the General Church and of the Local Society. Bishop Pendleton then spoke upon the "Internal Growth of the Church," which he said "was its growth in the spiritual world." He subsequently repeated part of a previous address on "Patience and Self-Control," pointing out how necessary these were to protect the Church in the temptations that arose whenever there was a stride to something more interior. Mr. Iungerich in order to introduce a toast to Arbutus, cited the case of infants in the other life who are brought up in the vicinity of heavenly societies where they are carefully sheltered from disturbing influences. He said the Academy had favored distinct New Church settlements as affording similar benefits to the New Church children in this world. Mr. H. W. Guenther responding to the toast. "How to make a settlement feasible to men of small means," reviewed the conditions which led to the purchase of the Arbutus property, and explained with great care the financial operations of the local "Clay Building and Loan Association"--composed exclusively of members of the Baltimore Society. As an illustration of the efficiency of this society, the case of the new chapel was cited. To finance it the society devoted the building fund which amounted to half the cost of its construction, and then made application for two shares in the Association. The interest on these amounts to more than what the society has paid annually for the rental of the hall in town.

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Mr. Guenther's address was of such general interest that it is hoped he will prepare a paper on the subject for publication. Rev. Willard G. Day then gave some practical suggestions looking to the development of local uses at Arbutus. He reviewed the development of the cherry tree industry at Lakewood, Ohio, and recommended it as one well adapted to Arbutus.
     The balance of the evening was spent in social pleasures. Through the courtesy of Mr. Junge, of Glenview, we had the pleasure of listening to his topical song about the various church centers, and found that a special stanza in honor of Baltimore had been added to the song. Mr. Gilbert H. Smith sent us from Erie a song, entitled "Arbutus," as follows:

     I.

There are more flowers than I can name,
Of varying beauty, varying claim,
     Upon our soul's delight,
     Upon our soul's delight.
But there is one but lately blown;
Whose beauty will when fuller grown,
     Eclipse all other sight,
     Eclipse all other sight.

     REFRAIN.

     Hilee, hilo! Hilee, hilo!
What land. Arbutus, thy equal can boast?
     Hilee, hilo! Hilee, hilo!
Arbutus is our toast!

               II.

Thou art the flower of church and home,
Of children whom to heaven will come,
     May angels keep thee bright,
     May angels keep thee bright.
As sign of all we hold so dear.
Arbutus we thy name revere,
     To thee our love we plight
     To thee our love we plight
     (Refrain.)

     Our visitors were the Bishop, Mr. and Mrs. E. J. Stebbing, from Washington, and the following Convention friends from Baltimore, Rev. Willard G. Day Mrs. L. H. Tafel, Miss Irma Tafel, Mr John Tafel, Mr. Lutz, Miss Lutz, Mrs. Diener, Miss Julie Diener, Miss Kraemer. The Rev. A. P. Kurtz was also present.
     E. E. I.

     LONDON, ENGLAND. The new home of the Society seems to answer well for all present needs. Services and socials are more enjoyable. Dancing is now a characteristic of many of the socials, a pleasure which has had to be postponed by the young people for a number of years previous to last January.
     Our best winter social was undoubtedly the celebration of Swedenborg's birthday, when our pastor arranged a program of papers. As usual the occasion was made festive by a supper under the good management of the ladies We also tendered due honors to June 19th, when a number of toasts were responded to by several of the members, under the chairmanship of Mr. Waters, Mr. Czerny being away on a visit to the General Assembly. Other monthly socials have been provided. Mr. and Mrs. Rose gave a Shakespeare evening, when a very praiseworthy effort was made in the production of the "Trial scene" from the "Merchant of Venice." Mr. and Mrs. Anderson furnished a whist drive for another evening, while a very successful dancing program was given on Easter Monday. Mr. A. Stebbing being M. C.
     Three young people's boom socials have taken place. The Swedenborg Congress in July, at which assemblage a number of the friends attended at various times, [Mr. Waters being the Society's representative], and the ninth British Assembly are the two last events to be named.
     The full official report of the Assembly will appear elsewhere.
     On August 1st, with the fortune of a real summer's day, the friends met in a private ground of some sixteen acres in the most pleasant spot in Dulwich. Lunch was served, and at 5 o'clock the folks met at the rooms for tea.

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At 7 the evening's social commenced with toasts. Our pastor, as toastmaster, called upon the Rev. Odhner to respond to the toast, "The Church," while Rev. Alfred Acton responded to "Unity," and Mr. Pitcairn to "Freedom." The "New Church Life" was proposed by Mr. Gill, and "Prosperity to Miss Mildred Glenn and Mr. Raymond Pitcairn" was proposed by Mr. W. Rey Gill. Recitations by Mr. Anderson and Mr. Gill, a duet by the Misses Hart, and a famous Chinese war song, led by Mr. Acton and Mr. Childs were also given. F. E.

     THE MISSIONARY FIELD. My annual visit of a week has just been made with our New Church friends. Mr. and Mrs. William Evans and family, at Randolph, Ontario, on the eastern shore of the Georgian Bay. We had services on Sunday, August 7th. In the morning there was the baptism of a little girl, and the administration of the Sacrament of the Lord's Supper, there being nine communicants. In the afternoon we held a meeting at which a sermon was given on "Hearing What the Spirit Saith." (Rev. 2:7.) This was followed by conversation on the doctrines of the New Church.
     Two members of the family, Mr. John Evans and a sister, Miss Elsie, had attended the General Assembly in Bryn Athyn, in June.
     With these earnest friends of the Church, the missionary receives a cordial welcome, and his efforts in the line of his use are duly appreciated.
     J. E. BOWERS.
Academy of the New Church 1910

Academy of the New Church Rev. C. E. DOERING 1910

     Announcements.

     School Year: 1910-11.

     The 34th School Year of the Academy of the New Church, for all departments (excepting the Theological) commences September 15, 1910.
     The Theological Department will commence October 3d. Examinations of conditioned pupils will be held on September 14th. Registration of pupils: September 14th.
     Further information respecting the schools may be had by addressing the undersigned. REV. C. E. DOERING, Supt., Bryn Athyn, Pa.
Wanted 1910

Wanted 1910

A strong middle-aged woman to act as attendant to an invalid woman. No nursing experience necessary. For particulars address Rev. R. de Charms, Bryn Athyn Montgomery Co., Pa.
MUSIC OF THE NEW LITURGY 1910

MUSIC OF THE NEW LITURGY Rev. W. B. CALDWELL 1910

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NEW CHURCH LIFE
Vol. XXX      OCTOBER, 1910          No. 10
     In the review of the new Liturgy appearing in the September issue of NEW CHURCH LIFE the Rev. Frank Sewall offers some criticisms of the musical department that call for a reply on the part of those who were responsible for this part of the work. In replying specifically to Dr. Sewall's objections we also wish to make some general observation which we trust will prove of help to those who are using the book.
     The musical selections and settings for the Liturgy were made with great care, and with an effort to conform to a high musical standard. The words chosen by Bishop Pendleton were set to music by Dr. George A. Blackman, or under his direction, and he gave to the work the benefits of wide training and experience as an organist, vocal and piano teacher, and instructor in the Chicago High Schools, where 3,000 pupils are under his charge, a position filled by his father for thirty-six years. Dr. Blackman and his father are noted for what they have accomplished in elevating the standard of singing in these schools. My reason for mentioning these facts will appear later.
     Some of the music in the Liturgy is not up to the desired standard. Some hymn tunes and chants of lower musical grade were accepted because long and familiarly known by our congregations. We are acquainted with no Liturgy or Hymnal in which a similar elimination of lower grade music has been attempted. And we believe that it may be fairly claimed that the effort has brought together a collection far superior in musical quality to anything hitherto prepared for worship in the New Church.
     It is not claimed that the musical work of the Liturgy is perfect, and criticism looking toward improvement in the future will be welcomed.

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The new settings necessarily were made according to the judgment of those who did the work, as is the case with every undertaking of the kind. It was not to be expected that everything would suit everybody. It is fair to suppose, however, that many of the new things, when familiarly known, will be acceptable and pleasing to those who use the book, and that every congregation will find an abundant supply of what it likes.
     As this expresses in general the attitude of the musical committee, we feel that the review by Dr. Sewall would have been more fair if the esteemed writer had spoken also of the things that surely must have impressed him favorably, as, for instance, of the hymns and music written by New Church composers and published in the Liturgy for the first time. Except for a reference to the "catholicity" manifested in the selection of the words and music for the hymns and chants, he makes no favoring comment whatever upon the musical portions, and this in spite of his disclaimer at the close of the review, where he states that his "criticism of the Liturgy is called out rather by a sense of its real worth and deserts than by any desire to derogate from its merits or its usefulness," and also where he asserts that "we have, we feel assured, been quite as free and glad to express our commendations as our disapproval." However, we are glad of this opportunity to defend the things objected to, seeing that they were done after careful consideration and on what were conceived to be good grounds.
     The reviewer states that he was "struck with the painfully high pitch of many of the congregational chants, even of those to be sung while kneeling;" that "the chants and hymns are utterly without order or plan in arrangement and seem confusing and difficult to refer to;" that "the adaptation of music to words is strange and hard to account for as the lack of 'form' or order in arrangement;" and finally that "the liberties taken throughout the book in abusing classical and standard tunes and harmonies to meet the needs or tastes of the compiler will seem to the musical critic quite unpardonable." We will consider these in their order:
     1. The high pitch of some of the music. It is true that some of the hymns and anthems can only he used by congregations or choirs which have individual sopranos able to sing G and A above the staff, but it is not essential that these be used by others.

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There is an abundance of material available among the hymns and anthems without using any that are too high in pitch. Most of the music throughout the Liturgy can be sung by any average congregation.
      In the case of the music to be sung while kneeling, pages 6 and 56, and some of the sanctuses and chants in which F sharp and G occur, it was foreseen that these would be difficult for some congregations to sing, and so a suggestion was made in the Rubric Notes, p. 814, that "If the music of any Chant, Hymn, or Anthem in this Liturgy be found too high for the voices of any congregation, it may be transposed to a suitable key by the organist." To this may be added the suggestion that any organist who is unable to transpose at sight can make for himself a-copy of any frequently used piece, such as the music assigned to be sung on the knees, although the use of this music is optional, as noted in the rubric of the General Offices.
     It will be asked, why was not this music in the General Offices printed in the lower key to bring it within the reach of all? The answer is that the music is printed in the key in which it originally was written, the best key to sing it in, the proper key to be used by any choir or congregation able to sing it in that key. Take, for example, the music on page 56, to be sung while kneeling, adapted from Sir Arthur Sullivan's oratorio, "The Prodigal Son." This beautiful strain, so well suited to this purpose, is most effective in the key in which it appears in the Liturgy, the key in which it originally was written. It can be transposed to the key of C, when the highest note will be E, though this lowers the bass part, and to a considerable extent alters the effect of the singing In this, as in other cases, it was thought best to preserve the music in its best form for the use of those competent to sing it, which means for most of the congregations of the General Church, whose members, by reason of the training gained in learning to sing the music of the Whittington Psalmody, should find nest of the music in the Liturgy simple in comparison.
     It is well known to vocal teachers and leaders that the mental attitude of singers is the greatest obstacle to their learning to sing supposedly difficult music.

654

Experience proves that mostsopranos can sing F sharp if they will. They will do so in rendering patriotic airs; why not in the music of the Church? Furthermore, most congregations contain, at least, one soprano who can sing G and A. A choir lacking sopranos able to sing G and A can use little of the best sacred music. If the Liturgy had been prepared for congregations consisting of from 500 to 3,000 untrained and unskilled singers, like many in Catholic and Protestant churches, we would have felt justified in adopting a very simple standard of music,--"the music of the people for centuries,'--but we preferred to consider the capabilities of the majority of our societies, to promote the growth and improvement of choral singing in the General Church. And so we do not feel that the higher pitch has been introduced to excess.
2. The order or plan of arrangement of the Chants and Hymns was not considered by the compilers of the Liturgy to be as essential as the review appears to regard it. Seldom are hymns used consecutively in worship, nor does it disturb the worshiper to see a hymn of a different character on the opposite page. Chants and hymns are selected and announced by a minister, for whom the Subject Index is a sufficient aid in choosing, and by long usage he becomes familiar with the location of many selections. One objection to the printing of hymns in a special order under subject headings is that it tends to fix and limit their use, whereas most hymns involve a variety of subjects, and can be used on many different occasions. In the Liturgy the effort was made to avoid this very fixity and limitation, not only in the use of musical selections, but also in the use of Scripture phrases, prayers, etc. If, for example, the anthem, "Pray for the peace of Jerusalem," had been published in the Liturgy as a "Recessional, it would be confined to that use. But why should this beautiful piece he so confined, and also employed so constantly as to lose its freshness and charm?
The plan of printing the hymns under subject headings was carefully considered before the Liturgy went to press, and in addition to the afore-mentioned reasons against adopting it there was the practical difficulty of arranging so few hymns, on the chosen size of page, to look well, and to be easily read by singers.

655

In large Hymnals, comprising 1,000 hymns or more, printed on large pages, this can be more easily effected, but even then neat appearance and convenience for reading are often sacrificed to subject arrangement. We realize that there are advantages in favor of a subject arrangement in a large collection of hymns, provided the subjects are sufficiently general to avoid limiting the hymns to special occasions. The lack of any special order may be confusing at first to those long-accustomed to the subject plan, but this will not apply to ministers and congregations who never have been accustomed to that plan. For these there is greater advantage in having the hymns printed conveniently for reading, and this, we believe, has been accomplished in the new Liturgy
3. The adaptation of music to words, which the review considers "strange and hard to account for" in the new book, is a matter in which there is room for wide catholicity of taste, within the bounds of good usage. A setting that will appeal to one musician as appropriate and legitimate may not so appeal to another. For the most part this is due simply to a difference of taste, as is abundantly manifested in the standard hymnals of the day,-those in use in Protestant churches and the "Magnificat" of the General Convention. A tune set to sorrowful words in one hymnal may be set to joyful words in another. In one of the latest standard hymnals you will find the music of Mendelssohn's "Hark, the herald angels sing" set to four different hymns. We refer to the Protestant Episcopal Hymnal compiled under the direction of the late Horatio Parker, Professor of Music at Yale University. In the same hymnal will be found many adaptations, with alterations in time and key, that to some will seem "surprising distortions" of standard tunes. And yet this kind of thing is done, and considered perfectly legitimate, by all of the leading musical authorities of the United States and Europe.
The review speaks of the hymn, "Hark, hark, my soul," No. 158, which, in the new Liturgy, was given an entirely new setting adapted from Hummel. This, we believe, is superior to the music of Hymn 117, "Daughter of Zion," which has been used in some hymnals to go with "Hark, hark, my soul." Neither of these hymns has been used hitherto in the General Church, and few of our members are acquainted with them as sung elsewhere.

656

This fact left the committee in greater freedom to make changes in old settings when improvement could be made. Few hymns well-known to our members were changed, and only when the best literary and musical standards required it. Very few of the hymns Of the old Liturgy were given new settings. In a few of the old tunes the harmonies were improved, but in no case was the soprano part altered. In this connection it should be stated that some of the favorite hymns of the old Liturgy will reappear in the School Hymnal, which is now in course of preparation. They will not be lost to the use of the Church because they were not quite up to the standard set for the new Liturgy either in words or music It will also be noted that most of the favorite chants of the old Liturgy have been retained in the new, though slight changes in the pointing of the words were rendered necessary by the new system adopted. This system was the best we could find, and when properly followed preserves the integrity and sacredness of the words, a matter of paramount importance.
In regard to hymns never before used in the General Church we felt free to give them the best settings we could find regardless of precedent, to look upon the work in the light of good musical standards and ideals, taking into consideration the fact that the Liturgy is to be used largely by the rising generation, which is not so attached to old tunes and settings as to find it difficult to adopt new and better ones. No improvement and growth in the musical features of our worship would be possible if we were to adhere rigidly to forms merely because they have been long established in the ritual of the churches. Reform and improvement can only be brought about by a willingness to adopt something new and better in the place of that which is seen to be inferior in the light of new ideals of excellence. This we endeavored to do without too radical a departure from cherished forms, and without discarding the best of that which has long been in use. It is not to be expected, however, that it will meet with favor among those who are much attached to the words and music as they have been rendered for years in other churches. We hope everything will be given a fair trial. That which will not stand the test of time will and ought to die a natural death.
4. Adaptations of classical music.

657

The review considers that the "liberties taken throughout the book in abusing classical and standard tunes will seem to the musical critic quite, unpardonable." And yet we believe that to most musical critics the work here condemned will be regarded as not only pardonable but legitimate and praiseworthy. The review refers to one example of this kind, Hymn 35, but no doubt would include in the same category such hymns as Nos. 13, 39, 151, and 156, adapted from Mendelssohn, Nos. 86 and 135 from Abt, and No. 153 from Wagner, in all of which Changes were made in fitting the music to the words. He would hardly include such hymns as Nos. 42, 44, and 57 in the same class, as the alterations are very slight, and no greater than are made in Hymns 188, 333, and 424 of the "MAGNIFICAT." Adaptations from the classical composers are found in almost all standard hymnals, frequently with changes in time and chord to fit the verse-form of the hymn.
In regard to Hymn 35, "Jesus, my Saviour, look on me," we were of the opinion that the music is beautifully adapted to express the sentiment of the words, even though, with its orchestral setting and other surroundings in the oratorio, it expresses the joyful sentiment of "With verdure clad." To one who has never heard the oratorio of the "Creation" this hymn, we believe, will be completely satisfactory, and just as satisfactory to one who has heard the oratorio if he has come to regard such an adaptation to the uses of Church Hymnology as entirely legitimate.
That adaptations of classical melodies to the words of hymns have been widely practiced by musicians of standing is evident from the Hymnals of the Christian Church, especially the later American ones. An excellent example of similar work in the field of secular music is to be found in the RIVERSIDE SONG BOOK, published by Houghton, Mifffin & Co., Cambridge, Mass. Adaptations like those in the new Liturgy are difficult to make, requiring an expert knowledge of harmony and musical form. In this case they were made by a musician who has the highest respect and veneration for the masterpieces of the great composers, who would consider it very bad taste to produce a Beethoven symphony, a Mendelssohn oratorio, or a Wagner opera in any but their original form, but who believes that none of this respect is lost when a melody or strain from a great musical work is adapted to the words of a hymn.

658

The beauty and distinctiveness of the original composition are not lost when a few changes in rhythm or chord are made to meet the needs of the words, any more than the motif of a Wagner opera is lost in the maize of variations built upon it, or the melodic theme of an oratorio in its constant recurrence in different keys, harmonies, tempos, and rhythms.
It is true that this kind of thing has been done in very questionable ways by the pedant, the plagiarist, and the charlatan. It is our belief that no real violence is done to the integrity of a great composition when the adaptation is made by a competent harmonist and master of musical form, and when due credit is given for the original source of the music. In reality it is a recognition of the worth of the original composition, and we believe that the great composers would rejoice to know that their productions were thus extended in their use to mankind, and not restricted by perpetual copyright.
If this use of music were not legitimate we would be more limited by a code of classical canon than we are in ecclesiastical usage by the canon of Sacred Scripture, which makes it quite admissible to employ Scripture phrase in sermon, prayer, hymn, anthem, and oratorio in a manner quite analogous to the employment of classical musical phrase and melody in the worship of the Church. The adaptations made for the new Liturgy were not made in any spirit of disregard for the musical convention, or in any pedantic spirit of wilful violence to classical and standard forms, but with the one desire to bring to the uses of the Church the fruits of genius in the field of music, and thus to elevate and beautify the music of our worship. May the time be not far distant when the choirs and congregations of the New Church will sing more of the grand sacred music left as a heritage by the great masters to this and future generations.

659

ATMOSPHERES 1910

ATMOSPHERES W. REY GILL 1910

     "Behold, I make all things new."

     The New Church is realizing more than ever the truth and power of these words, for they are words of universal application. Let us apply them, for instance, to the doctrine given us concerning the spiritual-natural atmospheres. What does the so-called Christian world know of the atmospheres from a doctrinal or theological point of view? The very idea of such a thing would seem to them an absurdity. Yet this doctrine plays a very important part in the theology of the New Church; one, the importance of which this Church is now beginning to realize.
     For what are the atmospheres interiorly considered? They are nothing less than the Divine Proceeding presenting itself as to use. (D. L. W. 290; 283.) They are the Lord's gift from His Own Substance, by means of which all things in the heaven and on the earth were created, and are held in existence. A deeper and yet more ultimate meaning thus becomes evident in the words: "By the word of the Lord were the heavens made, and all of the host of them by the breath of His mouth." (Psalm 33:6.)
     We read in the Divine Writings: "The Divine Proceeding is what is extended into the universe and is the Divine Truth. It was afterwards formed successively into spheres, of which the ultimate is the atmosphere of the natural world." (Ath. Cr. 191.) And we are told in the following words what is the essential reason why the atmospheres were created: "Creation has taken place in order that all good which is conjoined with truth may clothe itself with forms, chiefly with the human form, since the Divine Good and the Divine Truth proceed from the Lord's Divine Human and from every part of His Body. The putting on of the form which is everywhere in the atmospheres is an arcanum which, as yet, no one knows, and is the essential of the atmospheres, both spiritual and natural." (Ath. Cr. 26.)
     These passages will give us some idea of the importance of the doctrine of the atmospheres, given anew to the world in the Heavenly Writings of the New Jerusalem. And we read further: "The Lord presents Himself as to love through heat, as to wisdom through light, and as to use through atmosphere.

660

The latter is because atmosphere is the containant of heat and light, as use in the containant of love and wisdom. For the light and heat which proceed from the Divine Sun cannot proceed through nothing, but through a containant, and this containant is the atmosphere which surrounds that Sun and receives it in its bosom and transmits it to heaven where the angels are and then to the world where men are, and thus brings forth the presence of the Lord everywhere." (D. L. W. 299.)
     The spiritual and natural atmospheres, then, are the means of bringing the Lord's presence to angels, spirits and men. (C. L. 235.) Good and truth, or spiritual heat and light, are conveyed by them to all the Lord's creatures; and by the atmospheres in their various degrees men and angels, too, breathe, see and think, and they are necessary to hold even their bodies in connection; for we read: "Angels and spirits breathe and also hear, equally with men in the natural world; and respiration, and likewise speech and hearing, are carried on through the ultimate atmosphere which is called air; . . . angels and spirits see equally with men in the natural world, and sight is not possible excepting through an atmosphere purer than air. Angels and spirits think and are affected equally with men in the natural world, and thought and affection are not possible excepting by means of still purer atmospheres." (D. L. W. 176)
     All created things, even the very earth on which we live, and the rocks and stones there, were formed from atmospheres, and are actually atmospheres at rest (D. L. W. 303), for the atmospheres (or the proceeding from the Lord) are the only substance given from which forms, in the first instance, could be created. Because of this origin of all created things, they have within them the effort towards use, and "are accommodated to produce all uses in their form." (D. L. W. 302.)
     The organs of men's body were framed in, by and to the various atmospheres and according to the form of them; the ear, for instance, was framed in and to the form of the air, and is able to receive it, to note its vibrations, and thus to hear (S. D. 1830); the eye, to and by ether, that it may respond to the vibrations of that aura, and thus may see; and the organ of man's natural mind, according to and by the highest natural atmosphere, that man may, while in the natural world, be able to think. (S. D. 222.)

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The higher planes of his mind are framed by still higher atmospheres, so that after death he may be able to live in that particular atmosphere to which his mind has fitted itself, and by means of which those degrees of his mind were formed.
     It is through the atmospheres that the natural sun, (as well as the Spiritual Sun), is able to produce its effects, and this sun was created that it might receive into its atmospheres the more interior ones and carry them down to man on earth, in order to carry the Lord's will into effect in the lower world. (A. E. 726, 944; C. L. 235.) These natural atmospheres also perform the very important use of providing bodies to the spiritual substances, that is, of providing them with garments, which are matters.
     Thus, in a very real sense, the atmospheres may be called the Hands of the Lord, by means of which He gives effect to His Divine Ends.
     When one reads of the spiritual atmospheres as being above the natural, one is apt to think of them as being above space; but the teaching is that the natural atmospheres encompass or enclose the spiritual ones as "shells do nuts" or "as skins do the bodies of animals. (D. L. W. 175; L. J., Post 313; T. C. R. 76, 78) This does not mean that a volume of spiritual atmosphere is enclosed in a volume of natural atmosphere; but that each bulla (or bubble-like molecule) of a natural atmosphere is the shell, as it were, of an active center of spiritual atmosphere, and that the two atmospheres are together.
     A most important function of the atmospheres is a nutritive one, both to men and spirits, but there is no space in this paper to treat of this great branch of the subject. Amongst the other numberless uses which the atmospheres serve is that of holding all things in connection, from the Lord Himself right down to ultimates or material objects; also that of tempering spiritual and natural heat and light, so that these may be accommodated to all men, under all conditions. (D. L. W. 147, 302; L. J. Post, 313; D. L. W. 174.)
     We learn from Swedenborg's philosophical writings that the Elementary Kingdom, or the Kingdom of the Atmospheres, is distinguished into four auras, namely: The universal or 1st aura, the 2d aura, the ether, and the air, And we do not merely learn the names of these great auras, but a wealth of particulars is given us concerning each, as to how they are formed, for instance, and the properties of each, and the degree of man's soul and mind which is brought forth and exists in each; and many other particulars.

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But besides these four great aura planes, there are other atmospheres formed within these primary ones, from what are termed the "return of spheres of angels and men." (A. C. 1519; A. E. 392.) Each particular spirit gives forth a sphere from his own affection and life, which sphere is actually an extension of his life, and which mingles with the aura around him, and thus makes an atmosphere in which only spirits of a similar genius can be together. It is in this way that the various heavens and hells, and the societies of each, are discreted from each other (D. L. W. 179, 183, 191); and this is the reason why an angel can breathe only in his own particular society and only there can he be In the enjoyment of his life. These atmospheres actually correspond, in their appearance, to the lives of the particular angels or spirits who dwell in them. For instance, in that heaven where the chief love is that of ruling from the love of uses, the atmosphere appears golden. (A. E. 538, 594; C. L. 235.)
Concerning the very various atmospheres formed in the heavens, in the way described above, some wonderful descriptions are given in the Divine Writings. I quote the following from the Arcana: "There are adamantine atmospheres, which sparkle from every minutest point, as if they were composed of minute spherules of diamonds. There are other atmospheres resembling the glittering of all precious stones; others like the glittering of pearls that are transparent from their centers and radiate with the most brilliant colors; others that flame as from gold and from silver, and also as from adamantine gold and silver; others of flowers of various colors, which are in forms most minute and indiscernible. Such atmospheres fill the heavens of infants with indefinite variety. Nay, there are also atmospheres consisting, as it were, of sporting infants in forms most minute and indiscernible, but still perceptible to an inmost idea; by which forms it is suggested to infants, that all things around them are alive, and that they are in the life of the Lord, which affects them with the inmost happiness." (AC. 1621)

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"There is as it were a rainbow heaven, where the whole atmosphere appears to consist of very small continued rainbows. . . . Around is the form of a very large rainbow, encompassing the whole heaven, most beautiful to behold, being composed of similar smaller rainbows, which are images of the larger. . . . The varieties and variations of the rainbows are indefinite." (A. C. 1623.) The two numbers in the Arcana which follow those just quoted describe in detail some of these more wonderful and beautiful rainbows which Swedenborg himself beheld.
I will now conclude this outline, the purpose of which has been to call to mind the important place the doctrine of the atmospheres holds in the theology of the New Church; and to point out what the atmospheres really are, the great uses they subserve; making the study of the Elementary Kingdom among the most interesting and wonderful that one can enter upon; a study that will especially help us to realize how in very truth the Lord is omnipresent, creating, recreating and sustaining.
"Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence? If I ascend into Heaven Thou art there; if I make my bed in hell, behold Thou art there. If I take the wings of the morning and dwell in the uttermost Parts of the sea, even there shall Thy hand lead me, and Thy right hand shall hold me. (Psalm 139:vii-x.)

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NEW EDITION OF "CONJUGIAL LOVE." 1910

NEW EDITION OF "CONJUGIAL LOVE." Rev. ALFRED ACTON 1910

     CONJUGIAL LOVE, TRANSLATED BY SAMUEL M. WARREN; TRANSLATION REVISED BY LOUIS H. TAFEL.

     New York, 1910.

     Despite the fact that the work on CONJUGIAL LOVE has been regarded with more or less questioning gaze by leaders of the English Conference and the American Convention; that by many it has been relegated to the position of a mere human treatise on morals; that its Second Part has been represented as dealing with matters which concern only the wilfully evil; and that it is regarded as a book for "experts" only,--despite these facts, yet this work has seen a conspicuously large number of editions in English translation,--the number being no less than twenty-nine, an average, since the first English translation, of an edition every four years.
     The work has been separately translated five times, but each translation, with the exception of the first, by Henry Servante, which comprised only a few instalments printed in the NEW JERUSALEM MAGAZINE for 1790, has received more or less of revision in its succeeding editions.
     Following Servante came Mr. Clowes, whose work was published in 1794, revised in 1796, again revised in 1811 and still again in 1841, the last reviser being Mr. Henry Butler. Mr. Butler's revision was only once reprinted in England; it was then again revised, and in this form constituted the London Swedenborg Society's editions of 1862 and 1876. But the original revision of Mr. Butler was retained unaltered by the American Swedenborg Society, which issued seven editions of it (1856-1892).
     In the meantime, while these revisions of Mr. Clowes' translation were being made and reprinted in England and America, New Churchmen in the latter country had originated an entirely new translation. This was the joint work of Theophilus Parsons and Warren Goddard, whose manuscript was revised by the Rev. T. B. Hayward.

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The aim of these workers was to produce a translation where literal accuracy should rule, even, when necessary, at the expense of English style and idiom. The result was the famous "Boston Eaition," first published at Boston in 1833. This translation has seen ten different editions, including two published by the General Convention (1860, 1867), one by the New Church Book Association (1872), and one, the last, by the Academy (1899). But, whether because of the intrinsic merits of this translation, or because of its unique position in the literature of the Church as a truly literal translation, through all its editions (and it has seen more than any other translation of CONJUGIAL LOVE), the work of the original translators has never been altered even as to a single word.
The translations hitherto noticed have all been out of print for some time. We now come to those that are still on the market. After the last revision of Clowes' translation, published in 1876, no new English edition appeared for fifteen years. But in 1891 the Swedenborg Society published an entirely new translation made by Mr. A. H. Searle. It was reprinted in 1898, and there has been no English edition since that date.
Mr. Searle's translation was an immense advance over the previous English editions of CONJUGIAL LOVE, and it compared not unfavorably even with the "Boston Edition. In point of English style it was superior to the latter, and even in point of literal accuracy it was not so far behind. The translator's evident effort had been to produce a really exact translation, and though his effort was to put it in good English, he was largely free from the desire to "modernize" Swedenborg. But despite its excellencies, Mr. Searle's translation has several regrettable defects,--many of which, we may safely assume, Mr. Searle's further experience and riper judgment would probably correct; that is to say, if we may judge from his last and most excellent work, the translation of the FOUR LEADING DOCTRINES. Typical of the defects to which we refer are the substitution of "damsels for the beautiful word "virgins" used by previous translators; the equally unnecessary change of the order of Swedenborg's words from the rhythmic and musical "love truly conjugial" to "truly conjugial love;" the introduction of the word "principle," e. g., "the conjugial principle" for "the conjugial;" some actual mistranslations, inspired apparently by the desire to interpret rather instead of "from forms" (ex formis), (n. 186); the use of "belongs to" for the genitive, e. g., "love belongs to heat" for "love is of heat" (n. 168), the omission of the word "that" in the introduction of propositions set forth to be shown; the occasional, though rare, use of explanatory clauses in brackets, quite necessary to any reader of ordinary intelligence (see n. 423); and in one or two cases--duly noted--the alteration of the Latin text when such alteration was, to say the least, extremely doubtful.

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     Still these defects were somewhat minor when compared with the more serious defects characteristic of other translations; and Mr. Searle's work was welcomed by all, who, while desiring a literal translation, were unable to fully enjoy the "Boston Edition," by reason of its occasional, but undoubted, offenses against the English idiom.
     After the English edition of Searle (1898) and the Academy reprint of the "Boston" in the following year, CONJUGIAL LOVE was published in no further edition for eight years. Then another entirely new translation appeared. This was the work of the late Rev. S. M. Warren and was published by the Rotch Trustees in 1907. Previous to the appearance of this edition the spirit of "modernization" in regard to translations of the Writings,--a spirit which had been received with favor by the American publishing bodies,--had culminated in an active, and, so far as the General Convention was concerned, an almost unopposed movement for the rejection of the word "Conjugial" and the substitution of the word "marriage." The change was advocated both in pamphlet, and in correspondence in the NEW CHURCH MESSENGER, Where some little opposition was made to its introduction. But it was persistently opposed by the LIFE, in whose pages theological, literary, and historical reasons were adduced at some length as against it. But, as was to be expected in view of the complaisance with which its contemplation was viewed by the writers of the Convention, the change was destined to be made.
     The introduction of this change seems to have been the inspiring motive of the translation by Mr. Warren; it was, at any rate, its ruling characteristic.

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And so, in its twenty-eighth edition, the Work on CONJUGIAL LOVE appeared for the first time under the strange title "MARRIAGE LOVE" (Boston, 1907)
     This translation was reviewed in the LIFE for 1907 (Nov., p. 758), but the review entered into no extended discussion of the work beyond pointing out the expedients, sometimes almost ludicrous, to which the translator was forced in his desire to escape the word "conjugial." The rejection of this latter word rendered any further review unnecessary, for, in the opinion of the LIFE, it vitally vitiated the whole translation.
     About the time of the publication of the Rotch Edition, the American Swedenborg Society was also contemplating a new edition, and also a new translation, of CONJUGIAL LOVE to be published as a volume of the "Library Edition." In the consideration of this subject, the directors of the Society not unnaturally discussed the question, then agitating the Church, as to the retention of the Word "Conjugial. Ultimately it was decided, though, we believe, not without considerable opposition, to retain this word. It was further decided to adopt the translation by Mr. Warren, changing it only so far as concerned the word "Conjugial. At least that such was the original decision, we must infer from the extraordinary "Translator's Note" which prefaces the new Library Edition, which is now before us. The note reads: "The retention of the name Conjugial Love'' is at the express desire of the publishers and not according to the judgment of the translator--SAMUEL. M. WARREN." Such a note would be a gross literary blunder, to say the least of it, under any other supposition than that its writer was under the impression that the work of revision would be confined to the changes regarding the word Conjugial.
     When the note was written it is not improbable that the contemplated changes were to be thus confined. The work was placed in the hands of the Rev. Louis H. Tafel, and apparently he was given carte blanche in the matter of revision. Certainly his revision extends to far, more than the word "Conjugial," and this to such an extent that it might almost be called a new translation. The revision is so complete that it makes the "Translator's Note" not only a mistake, but also a ridiculous blunder,--a blunder, moreover, which we doubt not, would never have been approved by Mr. Warren himself, had he known, before his death, of the extent to which the work of revision would be carried.

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As well might the translator object to the substitution of "similitude" for "likeness," or of "exist and subsist" for "appear and abide," or of "band" for "girdle," or to any one of the thousand and one changes introduced by Mr. Tafel, as to this single change of "Marriage" to "Conjugial."
     The revision is in many, and these the most important respects, a new translation; and a thorough examination justifies us in declaring that this translation is the best that has ever been issued. Mr. Tafel, it is true, has proceeded on the basis of Mr. Warren's translation, but his multitudinous changes are almost always in the nature of a closer approximation to the language and style of the original; he has endeavored to entirely cast aside the role of interpreter sometimes assumed by Mr. Warren, and to remain simply a translator. The excellence and scholarly quality of his work are worthy of the traditions of the eminent family to which he belongs.
     As examples showing how complete the work of revision has been, many more or less immaterial changes might be cited, which seem to be dictated more by the personal taste of the reviser than by any conspicuous advantage in accuracy. Such, for instance, as "band" for "girdle" (n. 2); "employment" for "calling" (n. 16); "affirm" for "assert" (n. 26); "know beforehand" for "foreknow" n. 45); "daring" for "bold" (n. 209), etc., etc.
     The great majority of the revisions, however, are in the nature of decided improvements. Where, for instance, there is a choice of words, Mr. Tafel invariably chooses that most closely allied to the Latin. Thus he puts "similitude" and "dissimilitude" for "likeness" and "unlikeness;" "new comers" (novce advence) for "strangers;" "disclosed" (detegi) for "pointed out;" "genuine essence" for "native essence" (n. 57); "covteous morality" for "courteous attention" (n. 98); "successively" for "gradually" (ib.); "scortation" for "whoredom;" "confirmations" for "confirmatory facts" (n. 147); "cold" for "coolness" (ib.), though Mr. Warren frequently has "cold" and "colds;" "nuptials" for "marriages" (n. 41), though elsewhere Mr. Warren has "nuptials;" "uncleanness" and "cleanness" for "impurity" and "purity" (n. 430), etc.

669

     Still more striking illustrations of the happy changes introduced by the reviser are the following examples, and many more might be cited, in all of which Mr. Tafel has closely and exactly followed the Latin: "Where they really exist, they also subsist," for "where they really appear, they are also abiding" (n. 16); "Love and Wisdom exist and subsist in use" for "appear and abide in use" (ib.); "conjunction" for "connection" (n. 83); "make" for "constitute" (n. 125)--the latter word is a common mistranslation for the Latin facere, and yet the Writings lay down an exact and consistently observed distinction between the words "make" and "constitute" (see H. H. 7). "How can a soul be conjoined to a soul" is the revision for "be married to a soul" (n. 27).
     In fact, a comparison of the work of the reviser with that of the translator, brings into vivid view the faults of the latter, some of them of quite serious nature. Thus the word apud Mr. Tafel invariably renders "with," where Mr. Warren translates it as "in," which is a serious theological error; for neither life, nor conjugial love, nor any affection is " man, as his own, but it is adjoined to him, as to a receiving vessel, by contiguity--a truth expressed by the word "with;" e.g., "Conjugial love resides with, chaste wives" for "in chaste wives" (216 b.). "The love of the sex with man is not the origin of conjugial love, but is its first" is substituted for "The love of the sex in man . . . but is its antecedent" (n. 98). A thing may be antecedent which is yet not the "first;" thus memory is antecedent to thought, but it is not the first of thought; for this is sensation. "Then fornication, if nevertheless he continue in it, is to him a necessity" is substituted for "And then the fornication, if nevertheless he continues in it, is [because it is] to him a necessity" (n. 452)-a rendition, which, besides being a mistranslation, is also one that the supporters of the "Declaration," we should imagine, would hardly approve of. The like may be said of Mr. Warren's translation "But even with them, its curb is not loosed except so much as is requisite to health (n. 98), which Mr. Tafel has correctly amended to read: "is conducive to health."
     But enough has been quoted to show the great superiority of the "revision" over the translation. In view of the general excellence of this revision--it would seem ungracious to call attention to its defects.

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But the interests of truth, and the hopes of improvement in future editions, demand that this be done.
     A surprising and disappointing feature of the revision is that one who was so well known as an upholder of the doctrine of synonyms, (one word only, in one language, to represent a corresponding word in another), should on occasion depart from this doctrine without any apparent excuse. This is especially conspicuous in the rendition of the words cupido (desire), libido (lust) and concupiscentia (concupiscence), all of which have a well defined and distinct meaning, easily preserved in English. Yet Mr. Tafel frequently renders them all by the word "lust," even while in other places he correctly and discriminatingly translates them (see nos. 293 (p. 295), 455, 448, 249, and cf. nos. 267, 305, 440, 349, etc.). So in the word consors, which is sometimes rendered "married partner" and sometimes "consort." Again, cognitio is sometimes "cognition" (n. 495), but most often "knowledge," and, in one case, "information" (n. 299). But, happily, these faults are few.
     The book is supplied with a good index,--though not so good, either in the matter of form or of completeness, as the index in Searle's translation, a fault the more regretable since Searle's Index might well have been adopted in its entirety. There is also an index of Scripture passages,--and in this case it is more complete than Searle's,--though we notice the omission of "Numbers XXI, 14 seq., n. 77," and also the misprint of 2 Cor. V. 10, for I Cor. V. 10. Another misprint is "spirt" for "spirit" (p. 53). Still another occurs in the running heads on pages 491 and 493. Mr. Warren had a penchant for translating the genitive as "for;" e. g., "the affection of truth" was, with him, "the affection for truth. In nos. 501 seq., he translates the chapter headings "The lust for Defloration," etc.,--translations which the reviser has consistently changed by substituting "of" for "for." But in the pages referred to while the revision appears in the text, the running heads retain the original translation.
     And now, after the many favorable features of the work before us which it has been our pleasure to notice, there remains to note a feature for which we can express nothing but the utmost condemnation. We refer to a lengthy footnote appended to the last paragraph of the chapter on Fornication,--a footnote which, as we know, originated with the publishers, and not with the reviser.

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Indeed, we feel safe in asserting that the reviser, were he still amongst us, would regard this note with as much abhorrence as we do ourselves.
     The note is appended to n. 460 and reads as follows: "It should be noted that in the TRUE CHRISTIAN RELIGION, published in 1771, several years after this work on CONJUGIAL LOVE, the foregoing chapter on Fornication is specifically referred to, in connection with a comprehensive statement as to the scope of the Sixth Commandment. It is there said'-the passage in question (T. C. R. 313) is then quoted in part, ending with the words (italicized by the writer of the note) "all these things are understood by this commandment in the natural sense." Then follow five other quotations from the Writings, all of which repeat, in almost identical language, that by adultery is meant "to commit whoredom, to do obscene things, to speak lascivious things, and to think filthy thoughts."
     Now, all the quotations given in this note are true,-Divinely true. But the meaning which they are intended to convey, is false. They are introduced with the purpose of creating what we must regard as an entirely false impression of the teaching of Divine Revelation. They are cited for the evident purpose of counteracting, and correcting the teaching of the chapter to which they are appended. Their effect is to identify the intermediate forms of the love of the sex with the love of adultery,--when nevertheless the Heavenly Doctrine expressly and distinctly excepts them from this infernal love.
     It is true that the teaching making this exception is given in the chapter which is before the reader; but the note is designed to forestall the reader's forming his own judgment as to the teaching revealed by Divine Wisdom. And moreover there is in it an insinuation--perhaps unconscious, but none the less real--that Swedenborg, in the Chapter on Fornication, was more or less mistaken, and that in his later work he corrected the mistake,-Why, else, the words "in the TRUE CHRISTIAN RELIGION, published ... several years after this work?"--as though the "several [three!] years" had anything to do with the matter of Divine Revelation.

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The quotations, viewed in themselves, and apart from the spiritual doctrine involved in them, do not contain anything very remarkable, and their use in this connection can have no other effect than to convey the impression that fornication under any and every circumstance is a breach of the law respecting adultery,--and this despite the Divine teaching to the contrary. But the basic fault of the note is, essentially, not so much the nature of the writer's personal opinions; but the fact that he seeks to insert those opinions in a work of Divine Revelation to come between the reader and the Lord in His Second Coming. Not that we would object to a commentary which was published as such with the name of the author, but the work before us is not published as a commentary, but solely as one of the Writings of the Church. The author of the note may himself be wholly unconscious of the influences by which he is guided,--very Probably he is--but, nevertheless, those influences spring from spirits who are unwilling that the Lord alone shall lead and teach man, spirits who place the dictates of human prudence above the omniscience of Divine Wisdom,--and spirits who are fitly represented by Uzzah when he put forth his hand to steady the Ark wherein were the Tables of Divine Revelation.
The work of the reviser of this translation is well deserving of our admiration and praise,--a praise only mildly tempered by the realization of some minor defects. But the foot-note to n. 460, with its implied warning against the words of revelation. is so abhorrent, that we must needs refuse to recommend the volume to our readers; and this especially since the unpardonable audacity of the note 1ustifies the hope that an edition of the work will soon appear where Revelation will be left to speak for itself.

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     The Rev. J. E. Werren, in one of his interesting European letters to the MESSENGER, relates an incident of a New Church boy in Vienna, which would go to indicate the extreme care of the friends in the Austrian capital to give to their children, so far as possible, a true and distinctive New Church education. Mr. Werren writes:

     A New Church boy was in public school examined with the rest of the boys in religion. The "catechte" asked the children, "Who of you knows anything about the Bible." Only one hand went up. The examiner asked the name of the boy and invited him to tell what he knew. The boy began to say that the Bible consisted of many books. Among these books those of Moses, Joshua, Judges, Samuel, Kings, the Psalms and the prophets in the Old, and the Gospels with the Apocalypse in the New Testament, were particularly holy because they were the Word of God and were full of an interior spiritual meaning. The "catechete" asked, "Who told you these things?" The boy answered, "My father, and I know that they are true." The "catechete" then said he did not think exactly as the boy did--he would add a number of other books, all of which were holy. "But," said he, "you are the best boy after all, because you know more of the Bible than any other in the school." No need to emphasize the boy came from the New Church Sunday School.

     Mr. Alfred H. Stroh, in the NEW CHURCH REVIEW for July, presents an extensive survey of "Swedenborg's Travels," as described in his letters, private Itineraries, and Diaries, and other documents. According to Mr. Stroh's calculation Swedenborg "spent about twenty-two years of his life in foreign lands,"--a somewhat startling summary which throws a new light upon Swedenborg's truly cosmopolitan form of mind. This interesting chapter of Swedenborg's life-history deserves further study, as it will be of value not only in determining his whereabouts at every period of his life and work, but also, it may be, in explaining many allusions and illustrations in the Writings.

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In the conclusion of his valuable article Mr. Stroh observes: "in the closing paged of the TRUE CHRISTIAN RELIGION [and in many other places], the quality of the Papists, of the English, of the Dutch, and Germans, is treated of. One of the noblest uses which Swedenborg's travels subserved was that of furnishing the external basis in his mind whereby he was enabled to write concerning those nations. Thus it appears that by means of experience acquired in his travels, Swedenborg learned to know the world, became a useful citizen, and was prepared both to know and publish the doctrines of the New Church."
NINETEENTH OF JUNE SOUVENIR 1910

NINETEENTH OF JUNE SOUVENIR 1910

     The third number of Mr. Morse's annual, A NINETEENTH OF JUNE SOUVENIR, is, like its predecessors, a handsome little booklet, to whose external features no exception can be taken except in the matter of distinguishing quotations from original text--where there is some room for improvement.
     As to the contents, they breathe in no undecided way of the Church Militant. Mr. Morse is unremitting in the task to which, for many years past, he has so devotedly set himself, of upholding the standard of Divine Truth, not in Australia alone, but in the New Church at large; for the falsities to which he addresses himself--the repudiation of CONJUGIAL LOVE and the Denial of the Divinity of the Writings--are widespread
     Mr. Barler's work receives considerable notice. After copious extracts from the venerable author's DECLARATION, come two letters sent by the same gentleman, 'for publication." The one contains extracts from seventeen letters received in response to the DECLARATION. These extracts, none of which are from members of the General Church, make remarkable reading; as showing that there exists with some in the Convention itself a keen perception of the falsity and iniquity in the Brockton Declaration. The second letter--significantly headed "Confirmation of C. L. 533,"--is a presentation of proof, already familiar to our readers, that CONJUGIAL LOVE is refused to would-be purchasers at the Philadelphia Book Room.

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In the pages devoted more especially to upholding the Divinity of the Writings as the Word of God we find some remarkable extracts from THE AURORA, a journal published in 1799, where a correspondent notes that there are two classes of receivers of the Writings, the one holding them to be "really the Word of the Lord as positively as the Writings of any of the four Evangelists," and the other, that they are "highly useful in opening the spiritual sense," but are not "upon an equal footing with the Word itself." The editors, the Rev. Messrs. Proud, Sibly and Hodson, seem to have held somewhat with the former class, but with certain obscure limitations. These limitations, however, do not apply to the ARCANA, which, they write, "is not to be considered as Swedenborg's exposition or interpretation of the Holy Word; but it is the Word itself in its internal sense, opened by the Lord Himself, dictated to and through the instrumentality of Swedenborg, who is no other than a scribe or amanuensis. This is repeatedly declared throughout the Writings."
The latter part of the SOUVENIR contains "Notes and Comments," written in the editor's characteristically fearless and direct style.
MESSENGER AND THE DECISION 1910

MESSENGER AND THE DECISION 1910

     The MESSENGER of July 20th, which contains the full text of the final decision in the Kramph case, makes also some short editorial comment. After carefully noting that "the contest has not been between the Convention and the Academy, but between the Academy and the trustees of the Kramph will," and also that the decision in no way affects Convention "unless it be that all the stronger should Convention repudiate as immoral" the doctrine aught by the Academy, the editorial continues:
     "There are those in Convention who could not see how the Court could do otherwise than make the award to the Academy, for the Philadelphia Society in no way fulfills or promises to fulfill the conditions of the will.
     "The trustees of the will did their duty in not paying the bequest over to the Academy, which they believed was teaching immorality, until the Courts should authorize them so to do.

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But the Court's decision does not make the teaching of the Academy any the less objectionable. The Court refused to enter into the distinction made by the Church at large. In that refusal, and through the Court's decision, the Church has been upheld, the teachings of Swedenborg are established as moral, and a defense given far beyond anything that Convention has asked for. This, is the real point at issue, which unexpectedly became the vital question. That the teaching of Swedenborg should be upheld as moral and not unlawful as interpreted even by the Academy, is of far more consequence than the money consideration."
It may be noted in connection with the above that, while technically the Convention was not a party to the Kramph case, yet, in reality, it was the Convention through its leaders and by its General Council that opposed the Academy's claim. That this was the fact is tacitly recognized by the MESSENGER itself when it speaks of the decision giving to the Church a defense "far beyond anything that Convention has asked for."
On the very first day of the hearing the trustees introduced the question of doctrine as judged by Convention standards. Their whole attitude--supported by the president of the Convention--was to put that body forward as the New Church in this country, whose views were the sole criterion of sound doctrine. The contest was, therefore, in fact, a contest between Convention and the Academy,--the one endeavoring to fasten upon the Church a "majority view" or "consensus of opinion" as the standard of the truth of doctrine; and the other fighting to maintain the freedom of individual judgment based on the Heavenly Doctrines. The victory of the Academy is, therefore, far more than a legal one,--it is the legally confirmed triumph of the principles of freedom for individuals and bodies of the Church over the principles of doctrinal coercion by majority vote. The decision recognizes and confirms the truth that the only standard of the Doctrine of the New Church is the Heavenly Doctrine itself and not the decree or dogma, or opinion, or consensus of any council or convention.

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MR. WORCESTER ON THE KRAMPH DECISION 1910

     In the same number of the MESSENGER from which we have already quoted we find a communication from the Rev. W. L. Worcester giving a general survey of the Kramph Case,--a survey which, having in appearance of impartially, contains several inaccuracies, and, what is more, plainly insinuates charges which it refrains from stating openly.
     It is an essentially inaccurate statement that the heirs claimed on the ground that the doctrines are contrary to morality. This was indeed their ultimate claim; but the charge was not suggested by themselves. They appeared in the case simply to watch it, and it was the trustees and the trustees only who suggested the ground which they subsequently took.
     Mr. Worcester, indeed, to the careful reader, tacitly admits this; for he says: "As a matter of fact charges against the teaching . . . of the Academy were first introduced into the case by counsel for the trustees," but he qualifies the admission by adding that "this was not the intention of the trustees." We do not now propose to examine this statement. The evidence contradicting it is given at length in the book recently issued by the Academy. We merely note that it is inconceivable that the introduction and persistent prosecution of so essential a point in the trustees' case should rest on the sole responsibility of counsel--a stranger to the New Church.
     Mr. Worcester states that "the Academy with its peculiarities" did not exist in Mr. Kramph's time. Leaving the nature of these "peculiarities" to the imagination of his readers, he then goes on to conjecture that "it is possible that the result (before the Supreme Court on the question of the morality of CONJUGIAL LOVE) would have been very different for the Academy and for the whole church if the trustees had not been present in the case and in the appeal."
     Why should the result have been very different? The Academy neither asked, still less did it desire the apologetic explanations of Swedenborg offered by the trustees, whereby they sought to convince the court that the "work on Scortatory Love" taught nothing that was not already well known to the Christian world; and certainly the Academy received no profit from these apologies.

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The Academy--not the trustees offered to the court the work itself, CONJUGIAL LOVE; and this as its answer to the base charges made by the trustees. There was no effort to conceal, apologize for, or explain away its teachings. The book was put before the court in its entirety, and it was with this before it that the court rendered its decision: that while certain of the Writings "may be susceptible of a constructive which would make them obnoxious . . . yet it does not appear that such writings constitute any part of the religious doctrines of the New Jerusalem Church at least not with that interpretation put on them which would make them offend." In other words, that while such writings may be susceptible of the vile construction put on them by the Lancaster Court, yet it does not appear that such construction was any part of the doctrines of the New Church; and, so the decision was awarded to the Academy; and this, despite the fact, that the trustees had hesitated at nothing to present that institution as an immoral body founded for the sole purpose of defying the laws of the land. Why then should Mr. Worcester conjecture that possibly the decision might have been "very different" but for the trustees? The fact is that the trustees were defeated in every point, and most of all in their effort to brand as immoral the teachings of the Academy.
It is true, however, that, in one way, the decision would have been "very different" but for the trustees. Very different indeed! For, but for the trustees the question of the heavenly doctrine would not have come in at all. The case would have assumed merely a legal aspect, and, what is most important of all, the Convention would have been saved from taking those steps which amounted essentially to a repudiation of the work on CONJUGIAL LOVE. But this is not what Mr. Worcester means.
Summing up the uses to be derived from the decision Mr. Worcester concludes: "By this action of the court the New Church is strengthened before the public, the trustees are relieved of the trying and probably fruitless task of attempting to coerce the Academy, and the Academy is free to change its position, or the manner of expressing its position, without the suspicion of doing so under compulsion." Many thanks!

679

SWEDENBORG CONGRESS 1910

     Having returned home to their "easy chairs" after a most interesting tour abroad, the Editors of the LIFE feel in duty bound Swedenborg Congress which it was their privilege to attend. In response to invitations received, the Rev. C. Th. Odhner was appointed to represent the General Church of the New Jerusalem, the Rev. Alfred Acton, went as the representative of the Swedenborg Scientific Association, and both were the guests of Mr. John Pitcairn, who very fittingly represented the Academy of the New Church. The party was accompanied by Mr. Pitcairn's younger son, Theodore.
     On our arrival in London, Sunday afternoon, July 3d, we were greeted at the hotel by our Toronto friends, Mr. and Mrs. Carswell, and daughter, and it was in their company that we received the cheering cablegram announcing the complete victory of the Academy in the Kramph Will contest,--a happy event which was duly celebrated by thankful hearts.
     On Monday morning, July 4th, we paid a visit to the headquarters of the Swedenborg Society, No. 1, Bloomsbury St. where we were joined by Mr. Alfred H. Stroh, who came bearing in triumph the three great volumes of the INDEX BIBLICUS,--phototyped edition, just finished,--together with a number of other publications, the fruits of his prodigious industry. The reunion was celebrated by a very pleasant lunch at Frascati's.
     In the evening of the same day we attended the inaugural "Reception" of the Congress, held in the "King's Hall" of the famous Holborn Restaurant on Kingsway, where the Congress itself afterwards met. Here we presented our credentials and received the insignia of the Congress, a handsome bronze piece bearing Swedenborg's image and coat-of-arms, after which we mingled in the vast throng, meeting many old friends and also making many new acquaintances. Of the foreign visitors the Americans and Canadians were, of course, predominant; next came a very respectable delegation of Swedes, and there were representatives also from Russia, Finland, Norway, Denmark, Germany, Austria, Switzerland, France, Spain, India, Mauritius, New Zealand and Australia.

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All kinds of languages were heard, and when other resources failed, we had to help out with Latin. The magnificent hall was gaily draped with the flags of eighteen nations, representing so many languages into which Swedenborg's Writings had been translated, (not counting Esperanto), and an actual count showed a total attendance of 1,300 persons, of whom 400 were members of the Congress and 900 visitors.
The Congress itself opened on Tuesday, July 5th, with an address by the President, Mr. E. J. Broadfield, of Manchester, who pointed out the non-sectarian and international character of the assembly, and then proceeded with a biographical account of Swedenborg. The Swedish ambassador, Count Wrangel, the honorary president of the Congress, was then introduced as the representative not only of the Swedish nation, but also of the Swedish House of Nobles, of which Swedenborg had been so distinguished a member. Count Wrangel spoke of the change of attitude towards Swedenborg, whose contemporaries had seen in him only a mystic whose genius they could not, or did not dare, to grasp, but to whose memory and great scientific attainments our own times had had the privilege of doing justice. The next speaker was Dr. Axel Anderson, librarian of the University of Upsala, who, on behalf of Swedenborg's Alma Mater, and also on behalf of the Upsala Royal Society of Sciences, (of which Swedenborg had been an early and active member), read two congratulatory addresses in Latin, and presented as a gift from the University a newly published edition of Swedenborg's OPERA POETICA, the first complete collection ever published. It was a pleasure to listen to Dr. Anderson, a tall, old Viking with a long white beard, delivering con amore his resounding Latin sentences. Everybody tried to look intelligent, but two old ladies declared frankly that they had not understood a word except "omnibus!"
Professor Einar Lonnberg, representing the Swedish Academy of Sciences, spoke briefly on Swedenborg's relations to the Academy, and presented as its gift a festival publication prepared by Mr. Stroh and Miss Greta Ekelof: A CHRONOLOGICAL LIST OF THE WORKS OF EMANUEL SWEDENBORG, which we hope to review before long. He was followed by Prof. Hjalmar Sjogren, representing the Swedish Board of Trade and the Swedish Iron Office; his address dealt with Swedenborg's activity in the Royal College of Mines, and as a gift he brought a recent work on THE IRON ORE RESOURCES OF THE WORLD.

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     The venerable figure of Commodore Nils Sundstrom next appeared, bearing greetings from the Swedish New Church Publishing Society and presenting a copy of a phototyped volume of SWEDENBORGIANA, containing reproductions of several minor, newly discovered MSS. by Swedenborg. This had been edited by Mr. Stroh and published through the generosity of the late Commodore Nordenskjold. Professor S. E. Henschen, representing the Swedenborg Committee of the Academy of Sciences, spoke of the activities of this Committee, and presented a beautiful copy, in oil, of the Gripsholm portrait of Swedenborg. He was followed by Prof. O. M. Ramstrom,--one of the foremost of living modern anatomists--who described the recent anatomical examination of Swedenborg's remains by a Committee of Upsala professors, fully establishing the identity of Swedenborg's cranium, of which he presented a plaster cast. At a later meeting he presented a bust of Swedenborg, recently modeled by Prof. J. V. Hultkrantz, of Upsala, on the basis of the scientific evidence thus secured.
     All the speakers had been received with warm applause, but none with more enthusiasm than Mr. Alfred H. Stroh, who now spoke briefly on the "Recent Investigation for new Swedenborgiana," and presented a copy of his edition of Swedenborg's FESTIVUS APPLAUSUS, IN CAROLI XII. ADVENTUM. The morning session was concluded by the reading of a telegram of greetings to the King of Sweden.
     After luncheon we listened to an address by the Rev. James E. Rendell, who reviewed Swedenborg's achievements as an inventor, engineer, and man of science, and exhibited a model of Swedenborg's now famous flying-machine. In our judgment, Mr. Rendell had turned the body of the machine upside-down, making an inverted basket of it, instead of a boat-like construction.
In either case, however, it could not have been operated with the means of locomotion then at hand.
     Prof. Max Neuberger, of Vienna, next read a paper on "Swedenborg on the Spinal Cord," expressing the usual astonishment of the learned world at Swedenborg's wonderful "anticipations."

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     The Congress now divided into two sections, of which one adjourned to the "Throne Room," to listen to two papers,--by Dr. David Goyder on "The Ductless Glands," and by Dr. A. Rabagliate on "The Motion of the Brain," showing that Swedenborg, 150 years before Science had "discovered" the fact, had proved that the motion of the brain was synchronous with the respiration of the lungs, and not with the action of the heart and the circulation of the blood.
     The other section listened to a lengthy but most interesting paper by Prof. Ramstrom, of Upsala, on "The Basis of Swedenborg's Doctrine that the Cerebral Cortex is the seat of the Psychical Phenomena." This paper, (which had been translated into English by Miss Cyriel Odhner, of Stockholm), was a very thorough production, and the first really intelligent appreciation that we have heard from a scientist, of Swedenborg's doctrine concerning the functions of the Cortex and its localized influences. The basis of this doctrine Prof. Ramstrom found in Swedenborg's statement that "The muscles and actions which are in the ultimates of the body, or the soles of the feet, depend more immediately upon the highest parts of the brain; the muscles which belong to the abdomen and the thorax depend upon the middle lobe of the brain; and those which belong to the face and head, upon the third (or lowest) lobe." (BRAIN, n. 68.) This important doctrine, long anticipating modern discoveries, was confirmed by the Professor in detail, and he reached his climax in the statement that "Now Swedenborg has his doctrines of localizations complete! And herewith he puts the crown on his work. The cerebral cortex, and more definitely the cortical elements (nerve-cells) from the seat for the activity of the soul, and are ordered into departments according to the various functions."
     The strong emphasis upon the spiritual element, which characterized Prof. Ramstrom's address, made a delightful impression. In a private conversation with him we pointed out that Swedenborg's doctrine of the localization of the brain functions formed a fitting basis for his later doctrine concerning the three heavens and their respective regions of influence. He was delighted with this idea, and told us of his determination to enter upon a study of Swedenborg's theological works.

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Three days later Prof. Ramstrom delivered a lecture on "Swedenborg as an Anatomist," before the Medical Congress held in London.
     The Rev. Isaiah Tansley presented the final paper of the Tuesday session. It dealt with Swedenborg's Cosmology, and was very forcibly delivered, but made a rather painful impression on account of its superficial and somewhat contemptuous treatment of the PRINCIPIA system. The real import of this System, and its close relation to the Theology of the New Church, seemed unknown to the lecturer who emphasized, instead, the popular fallacy that Swedenborg was the real discoverer of the Nebular Hypothesis,--the theory which derives creation from a circumference instead of from a center!
     The Wednesday session was opened with the reading of a telegram from the King of Sweden: "Please convey my heartfelt thanks and best wishes for the success of your Congress in memory of Sweden's great son, Emanuel Swedenborg.--GUSTAF." (Just after the close of the Congress another telegram was received from King Gustaf, accepting the invitation to become the Royal Patron of the Congress.) The message was received with enthusiastic cheering. Telegrams mere received also from Captain G. W. E. Swedenborg, the present head of the family, and from his younger brother, Emanuel Swedenborg.
     Wednesday was "Philosophy Day," under the able and genial guidance of the Rev. Frank Sewall, as chairman. The first paper was by Mr. Hjalmar Kylen, of the Real-skola, Stockholm, entitled "Some Indications of Swedenborg's Influence on Swedish and German Thought." This, to our mind, was the best of all the papers presented by the foreign savants, indicating, as it did, a more unreserved admiration of Swedenborg the revelator. Mr. Kylen endeavored to prove the peculiarly Swedish nature of Swedenborg's form of mind and the intrinsic agreement of New Church Theology with the conceptions of the Bostrom Philosophy prevailing at the Swedish universities. The paper contained a great deal of new and astonishing information concerning the interest in Swedenborg taken in the philosophical circles of Germany, but these Germans had mistaken Swedenborg for a pantheist, and had ignored his central doctrine,--the sole Divinity of the Lord Jesus Christ.

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Mr. Kylen finished by quoting a hymn by Luther ascribing sole Divinity to Jesus Christ: "Und der ist kein anderer Gott," which called forth from the audience prolonged and truly soul-stirring cheering.
     It may be remarked here that Mr. Kylen has come forward, lately, in the Stockholm papers and in a series of separate pamphlets, as a great champion of Swedenborg and his essential doctrine. In a private conversation he surprised us by stating that his attention was first called to Swedenborg by the present editor of the LIFE,--thirty-eight years ago, when both of us were boys of fifteen.
     Mr. Kylen having referred frequently in his paper to the Odhners of Westgothland as among the earliest champions of Swedenborgianism in Sweden, Dr. Sewall called upon Prof. Odhner, of Bryn Athyn, for some remarks, but the latter excused himself on the ground that he had lost his voice through a cold contracted on the Atlantic. Mr. Stroh then read a paper on "Swedenborg's Contribution to Psychology," which, while interesting and valuable from an historical and biographical point of view, was somewhat disappointing in that it gave the impression that Swedenborg, before his Divine inspiration, failed in his main object, the search for the soul. Mr. J. Howard Spalding, of London, next presented a paper on "The Spiritual World; non-spatial, yet organic," in which he brought out the idea that all living things, spiritual as well as natural, become organic through their power of forming walls for themselves out of their own substance, --an idea which has been very fully developed by Miss Beekman from Swedenborg's philosophical works.
     In the afternoon the Rev. Lewis F. Hite, of Cambridge, read a paper on "Ultimate Reality," and Mr. F. W. Richardson, of Bradford, an essay on "Influx and Degrees." These, unfortunately, we missed, owing to a visit to the interesting exhibition of "Swedenborgiana" at Bloomsbury St., in the company of Mr. C. B. Bragg, of Birmingham, to whom a great part of the collection belongs. It would be impossible to enter here upon a description of all the rare and interesting things in the exhibition,--chief of these the copy of the Brief Exposition with Swedenborg's inscription "Hic Liberest Adventus Domini," and the volumes of the Arcana Caelestia, discovered by Mr. Stroh, with notes in what is unquestionably Swedenborg's own handwriting.

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We must note also a beautiful oil portrait of Robert Hindmarsh which we had never seen before; a copy of this ought to be secured for the Academy Library.
     Later in the afternoon we attended the great Garden party at Bishopswood, the magnificent residence of Mr. David Wynter, who acted as the general and generous host of the Congress. Here, scattered over the wide lawn, was a vast company of about 1,000 guests, with ample room for all, conversing, Partaking of delicious refreshments, and listening to the strains of a band of musicians from His Majesty's Royal Grenadiers. Mr. Wynter, who has come into prominence in the Church during recent years, is a gentleman of vast wealth and simple but gracious manners. He, as well as Mr. Broadfield, and other prominent members of the Swedenborg Society, were very cordial to the Party of Academicians, possibly in order to make up for the lack of public recognition. As at the reception, so now, we met a great many friends, old and new, and in the evening adjourned to the Inns of Court Hotel, discussing the doctrine of Baptism with some promising young friends from Sweden.
     Thursday, July 7th, was "Theology Day," with the Rev. W. A. Presland as chairman. The Rev. Julian K. Smyth read a paper on "The Nature of Swedenborg's Illumination,"--a masterly production from an evangelistic and oratorical point of view, but, like many of the other papers, not dealing directly with its professed subject. Mr. Smyth's eloquence stirred the great assembly
to a climax of enthusiastic applause in which we heartily joined, for a work of genuine art is a joy forever. He was followed by the Rev. James Reed, of Boston, with a paper on "Swedenborg's Teaching on the Divinity and Humanity of Jesus Christ," presenting the general Doctrine on this subject.
     In the afternoon the Rev. James F. Buss presented a Paper on "Exegesis and Swedenborg's Science of Correspondence," and the Rev. W. T. Stonestreet one on "Indications Confirmatory of a Primeval Religion." These papers, however, we were compelled to miss, as we were detained at a most delightful banquet, given by Mr. Pitcairn to a party of eighteen persons, in a private room of the Holborn Restaurant.

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The guests included Mr. and Mrs. Carswell, and Miss Edina Carswell, from Toronto; Mr. and Mrs. William Gill, Miss Muriel Gill, and Mr. Motum, from Colchester; Mr. and Mrs. Gerritt Barger, from the Hague; Dr. Ernest Deltenre, of Antwerp; the Rev. W. F. Lardge, of Preston; and Mr. James Waters, Mr. Claude Toby, and Mr. A. E. Friend, of London. The Rev. Alfred Acton acted as toastmaster, and there was a great number of excellent speeches. It was, in fact, a regular old-time" Academy banquet, lasting the whole afternoon, and our only regret was that all our friends in London could not be present.
     Friday, July 8th, was occupied by reading a number of Theological papers, dealing with general doctrines,--missionary sermons, a good many of them,--ending with an address by the President, Mr. Broadfield, on the "changed attitude of the public and the press with regard to Swedenborg and his teachings."
     This concluded the regular sessions of the Congress, and in the evening there was a "Converzatione," with excellent music and singing by an amalgamated choir selected from the choirs of the various New Church societies in London. There was also some dancing, and a number of speeches, Which we could not hear on account of the noise, with the exception of the ringing tones of Dr. Anderson's concluding words: "Vivat, crescat, floreat, Societas Swedenborgiana Londiniensis!"--a wish in which we devotedly joined.
     On Saturday, July 9th, there was an "International Conference on New Church Education and Missions," at which the Rev. E. J. E. Schreck proposed the establishment of a distinctive New Church University in London! This we did not attend, but on Sunday, after services conducted by Mr. Odhner for the London Society of the General Church, at 169 Camberwell Grove, we attended the Union Thanksgiving Service, held in the afternoon at Argyle Square. The Church was filled to overflowing, more than 700 persons being present; the music was really excellent, and there was a strong sphere of New Church worship. After the services we were most hospitably entertained at tea and supper by Mr. J. Howard Spalding and his charming family.

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Mr. Spalding is a very active and influential member of the Swedenborg Society's Committee, and is a highly intelligent and cultivated Newchurchman. We spent a delightful evening in his home, and only regretted the absence of Mr. Acton, who spent the Sunday in Colchester.
AFTER THE CONGRESS 1910

AFTER THE CONGRESS 1910

     On the Tuesday following the Congress (July 12), Mr. David Wynter, with his characteristic hospitality, invited all the foreign visitors who had remained over in London to an evening banquet at the Holborn restaurant About eighty guests, we believe, were present. Owing to circumstances which it is unnecessary to mention here, Mr. Pitcairn and ourselves were unable to accept Mr. Wynter's kind invitation.
     We had the pleasure, however, of meeting Mr. Wynter socially on the following day, July 12, when Mr. Pitcairn invited a small party of gentlemen to lunch with him,--again at the Holborn. The party, which is described by a writer in MORNING LIGHT, as "fit tho few," consisted of Messrs David Wynter, James Speirs, Howard Spalding, Alfred H. Stroh and the editors of the LIFE.
     The lunch was not only a most enjoyable occasion, but it was also a most profitable one, especially as illustrating the real union that can exist among those who may differ as to doctrine, when charity and mutual good will prevail. This must have been felt by all the guests, and, indeed, was one of the subjects of conversation. The conversation also turned upon the question of the teaching in the Second Part of CONJUGIAL LOVE and must have made clear to the members of the Swedenborg Society who were present the true nature of the position of the Academy in regard to this subject, as opposed to the foul misrepresentations that have been circulated.
     But by far the most important of all the meetings connected with the Swedenborg. Congress was the meeting of representatives of the publishing bodies of the Church called by the Swedenborg Society which was held at the rooms of the Society in Bloomsbury street on Monday, July 11. The meeting was attended by members of the Society's Committee and by the following duly authorized representatives: Mr. John Pitcairn, (Academy of the New Church); Rev. Dr. Sewall and Rev. Alfred Acton, (Swedenborg Scientific Association); the late Hon. F. J. Worcester and Mr. H. W. Guernsey, (American Swedenborg Society), and the Rev. S. S. Seward, (unofficially representing the General Convention).

688

     The object of the meeting was to secure, so far as possible, general co-operation in the work of publishing the Writings, in place of the wasteful duplication that has been characteristic of the past; and especially to ensure the early completion of the phototyping of the theological manuscripts of Swedenborg. The meeting was characterized by a remarkable union of purpose, and it is pleasing to record that each one of the resolutions that were passed was passed unanimously. Indeed, with the exception of the work of phototyping there was hardly a difference of opinion, and even here discussion soon brought unanimity.
     Under the able chairmanship of Mr. Wynter, part of the meeting was occupied with more or less brief discussions which resulted in the passage of three resolutions: 1. That co-operation between the societies represented shall be confined to new undertakings. 2. That each society shall communicate to the others any reproduction of manuscripts, reprint of works, or publication of translations in foreign languages which it may contemplate. 3. That where any society has some special advantage in any foreign field, such as competent translator, publisher or agent, the field be left to such society, or, in case of mutual agreement, the same means of production and distribution may be enjoyed by any other society.
     It was further decided that the initiative in the issue of future Latin editions of the Writings be left to the American Swedenborg Society.
     A resolution was also passed looking to the publication, by the London Society, of the HEAVENLY DOCTRINE, in either American or English Braille as may be judged best by expert opinion.
     The discussion of the matter of phototyping occupied the largest share of the meeting's attention. Mr. Alfred H. Stroh, who was present by invitation during this part of the session, estimated that the whole of the theological manuscripts still remaining unproduced in facsimile could be phototyped in less than seven years and at cost of about $4,000 per year.

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Mr. Worcester, on behalf of the American Swedenborg Society, at once announced that the Society would subscribe $500 a year for not less than five years; and Mr. Pitcairn, on behalf of the Academy, undertook to subscribe $1,000 a year for the same period.
The rest of the $4,000 seems well assured from subscriptions by the London Swedenborg Society, the American Convention and other bodies. No further formal subscriptions, however, were made at this time, and the meeting concluded this part of its discussion by recommending to all the Societies represented, and to the Rotch and Iungerich Trustees, that they co-operate in raising $4,000 annually for not less than five years, the books produced to be divided pro rata among the subscribers.
The meeting was unanimous that Swedenborg's theological correspondence should be the first work to be undertaken, but there was some preliminary disagreement as to what should follow. Mr. Stroh tentatively suggested the ARCANA CAELESTIA, the manuscript of which is in a poor state of preservation. But Mr. Acton urged that the ADVERSARIA be taken up first, either concurrently with the theological correspondence or immediately afterwards. In support of this he noted that Swedenborg had himself published the ARCANA, whereas the ADVERSARIA had been published many years after his death, and a part of it not from the original manuscript but from a copy thereof. A comparison with the original manuscript was therefore highly desirable, and should be available as soon as possible, as the work of translating the ADVERSARIA had already been commenced by the Academy. Mr. Stroh agreed with the importance of commencing with the ADVERSARIA, and added that when the Theological correspondence had been completed, the ARCANA might also be phototyped pari passu. The representatives of the American Swedenborg Society, however, while offering no direct opposition to the phototyping of the ADVERSARIA, stated that if that work was to be taken up, they would be obliged to withdraw their offer of $500 a year, inasmuch as their Society could contribute only to the publication of Swedenborg's theological works. Mr. Acton thereupon gave a brief description of the nature and scope of the ADVERSARIA, showing that it was in every respect nothing but a theological work.

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Messrs. Worcester and Guernsey then withdrew their opposition and confirmed the offer of $500 a Year for the phototyping of the "theological Manuscripts,"-including the ADVERSARIA. Unanimity being secured on this point, the meeting proceeded to pass a series of resolutions laying down the order in which the manuscripts are to be phototyped,--the edition to be one of 110 copies. The order is as follows:
     1. Minor works and Theological Correspondence
     On Justification, etc Appendix to the White Horse, Dicta Probantia. Notes on True Christian Religion. Consummation of the Age, etc. On Marriage. Swedenborg's letters to Dr. Beyer,* etc.
     * Several of the above works are already phototyped and will be issued in one volume with the others ~-hen the latter are completed.
     2. Adversarial to be phototyped concurrently with or immediately after the preceding.
     3. Arcana Caelestial.
     These sixteen codices contain partly the author's first drafts, and partly finished copy for the printer. They comprise nos. 1749 to the end of the work, but there are some duplications, and several omissions.
     3. Index to Arcana.
     4. Apocalypse Explained--first draft.
     5. Index to Apocalypse Revealed.
     To ensure the carrying out of the above program the meeting passed further resolutions to the effect that Mr. Stroh's engagement continue until the work is completed, and that his compensation be raised from $1,500 a year to $1,800, to be contributed by the London Swedenborg Society and the Academy ($600 each), the General Convention ($500), and the American Swedenborg Society ($100).
     This discussion of the phototyping (thus happily concluded), was by far the most important matter to come before the meeting, and the enthusiasm with which it was taken up and the business like manner in which it was dealt with, place it beyond any reasonable doubt that, under the efficient management of the Swedenborg Society, and with the energetic and capable direction of Mr. Stroh, it will be but a few years when the student of the Church will be in possession of exact reproductions of all extant manuscripts of the Heavenly Writings.

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     IMPRESSIONS OF THE CONGRESS.

     The Congress was truly a great, a remarkable, a unique gathering--probably the largest gathering of New Church people that has ever assembled, and certainly the largest gathering of men and women interested in Swedenborg. It was truly named a "Swedenborg," and not a "New Church," Congress. It was Swedenborg the man that was the centre of thought, and not the Revelator. True, two days were given to theology, but the atmosphere of the occasion and, with one exception, the nature of the papers on these two days indicated a theological system of Emanuel Swedenborg's which was to be explained rather than a Divinely Revealed Doctrine. The exception was the address of Mr. Presland as chairman on one of these days, when he quoted the notable passage where Swedenborg declares that he received nothing pertaining to the doctrines of the New Church from any spirit or angel, but from the Lord alone while reading the Word. With this exception, little, if anything was said, that would indicate that Swedenborg was the Servant of the Lord in His Second Advent. This, however, is not necessarily a criticism of the Congress, but rather the indicating of its place in the history of the New Church. If the meeting had been intended as a great missionary undertaking then, indeed, we might justly criticise the practical omission of all reference to the fundamental of all missionary work,--the announcement of the Second Coming.
     But the Congress does not appear to have been convened for missionary purposes--except in an indirect way--but rather with the object of making Swedenborg better known, of removing misconception, of presenting his wonderful teachings, and thus of preparing the way for a future reception of the New Church. And in this view the Congress must be pronounced, for the most part, a success.
     It was successful in widely diffusing some true conception of Swedenborg's position in the world of politics, of culture and of learning; in pointing out his honorable position in Sweden, and his eminence as a scientist and philosopher; for the doings of the Congress were spread far and wide by means of the public press, and reached an incalculably greater number of people than the audience which listened to the many distinguished speakers.

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And who can deny that in this a great, though comparatively external use has been performed? and that by this means there is rendered possible with some, a reception of the doctrine of the New Church?
     But the Congress was only partly successful in presenting the wonderful teachings of Swedenborg. For the most part the papers merely brushed the surface of those teachings. They dwelt upon the remarkable anticipations of modern discoveries,--as though Swedenborg's fame were to rest on the fact that he had antedated modern learning by one hundred and fifty years. Nothing was said that would indicate that Swedenborg's philosophy is one that is wholly and fundamentally different from the learning of the day, and that the points in which he anticipates modern discoveries, are but the results of formulated doctrines and of a rational process of thought that is as unknown to the learned world now as it was in his own day,--if, indeed, not more unknown.
     Even in the theological papers there was little entry into the deeper teachings of the Writings, the speakers confining themselves to general presentations of their subjects.
     Perhaps all this was to be expected; and it is certainly not to be wondered at in view of the nature of the gathering. But it certainly marks the Congress as being an introduction of Swedenborg to the world, but not an advance, so far as the New Church is concerned, in the understanding of his teachings, either scientific or theological.
     The Congress has, however, performed a notable use also to the distinctive New Church--the use of bringing New Church men together in mutual conference, both public and private. On such an occasion opportunity is given for men of different opinions to come together and discuss their differences face to face, or, laying aside their controversies, to exhibit that spirit of mutual tolerance which should distinguish brethren in the Church. Such personal intercourse should make for harmony in the Church, for even though the doctrinal differences may continue, still, where there is charity, a fuller basis is laid for better mutual understanding.

693

     Then there is the external use, which must have been experienced by all the Newchurchmen who were present, of extending the bounds of one's knowledge of the New Church as an organization, and cultivating or adding to one's interest in the larger current history of the Church.
     But the most tangible, because the most ultimate and practical good which has resulted from the Congress, is undoubtedly the provision which was made for phototyping the theological Writings. This work has always been dear to the Academy, as it must necessarily be to every Newchurchman who sees in the Writings the very Word of the New Church. In the old days of photolithography it was the far-seeing spirit of Mr. Benade and his incessant activity that led to the inauguration of that work of reproduction which was so well carried on by the devoted labors of Dr. Rudolph Tafel, and with results so fruitful of benefit to the Church in the present and to all future generations. This work has been the one great undertaking on which the various bodies of the Church have united in the past.
     And now they are again united to bring the work to final completion, and, perhaps, to prepare the way for the reproduction of all the scientific and philosophical manuscripts. Even if this were the only fruit of the recent Congress, it would yet stand as a cause of gratitude to the London Swedenborg Society for its untiring energy in bringing about the Swedenborg Congress, and for thus making possible a meeting which gives promise of such important results.
CORRECTION BY BISHOP PENDLETON 1910

CORRECTION BY BISHOP PENDLETON W. F. PENDLETON 1910

EDITOR NEW CHURCH LIFE:--
On pages 214 and 215 of "The Kramph Will Case," in the record of my testimony before the Court at Lancaster, I am made to say that the doctrine of Conjugial Love is not taught to girl students in the Schools of the Academy. As a matter of fact the doctrine of Conjugial Love, along with other fundamental doctrines of the church, is taught to all the pupils in our school after the age of fourteen.

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This has been done in the past and will continue to be done, because it is deemed of supreme importance to impress upon the minds of the young the idea of the holiness and eternity of marriage.
The language used therefore on the pages above mentioned is misleading,--in fact would convey an altogether false impression without some explanation or a careful scrutiny of the context of several pages. Mr. Coyle's question was not concerning the work on CONJUGIAL LOVE as a whole, but concerning the "doctrine in question," as will be seen from his question to Mr. Doering on pages 212, 213. The attorney of the opposition was anxious to convict us of teaching the "doctrine in question" to girls, and my answer was directed wholly to this point, as was well understood by all in the court room at the time; but some explanation seems to be required for the benefit of those not familiar with all the facts of the case. W. F. PENDLETON.

695

NINTH ANNUAL BRITISH ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1910

NINTH ANNUAL BRITISH ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM W. REY GILL 1910

     Never in the history of the General Church in this country have its members felt more deeply grateful for the institution of "Assemblies" than during the one just held. It was our "record" Assembly in every respect, even in regard to number, those signing the roll at the sessions numbering 79, (an increase of g over any previous year), and out of the 79, 51 were members of the church. Then, too, we were especially favored in the number of our visitors. From America there were present the Rev. C. Th. Odhner and the Rev. Alfred Acton, (the Bishop's representatives to the Assembly), Mr. John Pitcairn, Mr. and Mrs. Robert Carswell, Miss Edina Carswell, Mrs. H. Stroh, Miss Edith Potts, Miss Rita Buell, and Mr. Theo. Pitcairn; at the social on the last evening we were delighted to also welcome Mr. Raymond Pitcairn and Mr. Randolph Childs. Among the visitors from England were the Rev. W. H. Acton and the Rev. T. F. Robinson, the latter of whom has recently become a member of the General Church.
     The Assembly met at 7 p. m., July 30, 1910, at the new home of the London Society, 169 Camberwell-Grove; and the larger premises were very welcome, as the space would have been quite insufficient at the old address.
     The Rev. A. Czerny presided, and the sessions began with the usual services and the reading of the 103d Psalm. The minutes of the last Assembly having been read, there followed the annual reports from the London and Colchester societies.
     The Rev. C. Th. Odhner conveyed to us a loving greeting from the Bishop and from the Church in Bryn Athyn, and then went on to say:--"It is a great source of comfort to us in America to know there are in England a band of men and women who have held fast to the principles of the General Church. England was the birthplace of these principles through the instrumentality of Robert Hindmarsh. Through Richard de Charms the principles of the Academy were conveyed to America, where they took root, and now seem securely planted.

696

In England the Conference fell into the idea that it was a missionary church only. The members lost their first love--the love of the Doctrine itself--and, though the Church spread, it became flat and thin. But there were a few who remained faithful to the first principles, amongst whom I will mention Prescott Hiller, who prepared the way for Rudolf Tafel, whose work we all remember with gratitude. It looked for a time as if the Conference were ready to accept "Academy" ideas. Morning Light was started on such principles. But at the first breath of persecution many took fright. The seed of Divine Truth had been planted, however, and took root with a new generation; a new beginning was made in Camden Rd., Colchester, Liverpool, and Camberwell, and everything looked promising. Then there were more vicissitudes, but again a remnant stood steadfast in their determination not only to believe but also to work with the General Church in America. I see here this evening the results, not only among the older friends present, but especially in the astonishing number of the young people, and this seems to give the greatest security for the future of the Church. The Academy has passed through many different states, and its externals have changed. But the motto our Bishop has laid down is that the things to fight for are the internal things; mere externals are not worth fighting for. We have not forsaken any of the Principles we have fought for, but are more ready to accommodate externals to varying conditions. The first and most essential principle the General Church stands for is the recognition that the Writings are the Word of God. If anyone believes this, is it not worth while to unite on this ground with the only body in the world which is fighting for this truth? Insistence upon external things will make for separation in the Church. The so-called "Principles of the Academy" are no such externals; they were not brought forth by any man, but are the universal truths of New Church doctrine, and this doctrine is the Lord's. If we remain faithful to these internal principles, especially in the education of our children, the Church will have strength from the Lord, and not from us, and will inevitably prosper.
Mr. Gill: "I would like to voice the thanks of the meeting to Mr. Odhner for the message he has conveyed to us, and also for his own remarks.

697

We are favored in having so many ministers and other friends present from America. Mr. Odhner has insisted on the acknowledgment in our hearts and lives of essential charity. The little things which at times separate us from each other in the Church, are external things, but if we believe that we all love the same truths, these external differences will not matter. There is so much we have to be grateful for, and we have so great a bond of union, that we cannot afford to let these little externals cause separation amongst ourselves.
     Mr. Rose also expressed the pleasure of all in receiving the Bishop's message, then continued: "At times like the present we realize that the New Church is in the form of a man. Bryn Athyn is as the heart, and visitors from there are like blood-vessels bringing the warmth of the heart to us. Our Assemblies have been a great means of conjunction between the societies of London and Colchester."
     Mr. Appleton, in supporting the vote of thanks, said: "We are very grateful for what the Bishop has done for the Church in England, and especially for his promise that we should have at least one minister from America present every year at our Assembly. Space sometimes separates us, but love of the truths of the Church conjoins us throughout the world. NEW CHURCH LIFE, too, is a great means of uniting us with the rest of the Church, by keeping us in touch with what is going on in the various centers. We desire to unite with the central body in Bryn Athyn, in their great and noble work, by cultivating in ourselves an affection for internal things, that we may grow in affection for the Church. It is for the laymen to acknowledge their appreciation of the things for which the ministers are working."
     Mr. Waters: "I also wish to express thanks for our Bishop's message. Mr. Odhner has spoken of the fact that there are so many young people present. This is a thing to be very grateful for, and is the result of the work of the Academy in instituting schools. Where the Church neglects this duty it dies out. If we train a child in the way he should go he will remain true to the truths of the Church."
     The vote of thanks for the Bishop's message having been carried with unanimity, Mr. Pitcairn was asked to read the final decision in the Kramph Case.

698

Before doing so he made some introductory remarks, pointing out the importance of the case to the New Church, saying it was the most important trial in the history of the Church since that of Beyer and Rosen. He also read a letter he had received from the Bishop in regard to the final decision. After reading this letter and the decision itself, Mr. Pitcairn said: "The charge of immorality against the Academy having been made by New Church people, it had, however, acted as a boomerang against those who brought the charge. The great importance of this case was not due to the money involved, but an attack had been made upon the doctrine of the Church. Swedenborg says that conjugial love had ceased but that it would be resuscitated in the New Church. Yet there have been Newchurchmen who totally misunderstood the work on Conjugial Love, calling it 'the skeleton in the New Church closet,' and saying it should be locked up; and in Philadelphia the Convention Book Room has refused to sell the work."
     Rev. A. Czerny: "We are pleased to hear the case has been decided in favor of the Academy, but the decision that the Academy was in the right and not the award of the money has been the most important thing."
     Rev. A. Acton: "We may see the leading of the Divine Providence in the fact that the news of this decision came to Bryn Athyn in the summer months, when the people were scattered, and when, perhaps, we may more easily remove ourselves from a sphere of exultation over our enemies, and reflection on the truth that the victory is not ours, but the victory of Truth! Let us rejoice that the ban on the Church has been removed, that the Church is now free to grow, and also that we have been given strength to stand by the truth. It is a victory given to the Church because conjugial love is the first of the Church. It is this new thing which goes hand-in-hand with religion that has been the center of attack on the Church. In our own lives, too, it is the center of attack from the hells. Let us remember that now we have greater freedom to come into conjugial love."
     Mr. Howard: "I wish to express my pleasure at the idea of suppressing delight in victory. We have no time for exultation, as all our time is needed to shun the evil in our own lives."
     Rev. Odhner: "There is room, however, for exultation that the thing is over, and that time is now given us for the development of internal things.

699

Let the case be a lesson to us not to make involved wills, but to bequeath our money definitely to the Academy."
     Mr. Carswell: "I want to rejoice with the rest of you, not over our enemies, but over the victory over the hells. The Bishop has said 'let no man consider otherwise than that his wife is his partner to eternity, for any insinuation to the contrary is from the hells.' If the young folks present here wed in the Church, they may be pretty sure that their union will last to eternity."
     Mr. Waters: "I think it a cause for exultation that the Truth has gained the victory; for the book has been its own evidence.
     Rev. A. Czerny: "I endorse all that has been said, but even if the decision had been against us the Church would still survive."
     The Rev. A. Acton was then invited to tell us about the Swedenborg Society's Centenary Congress, but as readers of THE LIFE will doubtless have a full account given them it will be needless to write it here. Mr. Acton, however, told us of two important uses which the Congress has served; one being the meeting after the Congress between representatives of the Academy and others who were engaged in the work of publishing Swedenborg's works. The second use mentioned was the meeting of members of the Academy with earnest members of other bodies of the Church, whereby the way was paved to a better understanding of the aims and work of the Academy.
     Mr. Pitcairn: "We were especially pleased to meet the Rev. Lardge, the editor of The Reminder, which is doing a very good work. I invited Mr. Lardge to our Assembly here, but I have received a letter from him much regretting his inability to be present."
     The adjournment of the first session was now moved, and the remainder of the evening was spent in social intercourse.
     The service on Sunday morning was a most impressive one. The rite of Confession of Faith was administered to five young ladies, namely, the Misses Florence Cooper, Florence and Maud Everitt, Muriel Gill and Kathleen Waters. Mr. Odhner preached the sermon, the subject of which was "Love to the Lord." The Holy Supper was administered to 49 communicants, Mr. Czerny officiating, assisted by Mr. Odhner.

700

Owing to the larger premises the children were able to be present at our service. This has not been possible on previous Assembly Sundays, and their presence doubtless added to the delightful sphere of worship which prevailed.
     At the second and final session of the Assembly, which was held on Sunday evening, it was decided that we hear a paper by Mr. Rose on "The Preparation of Swedenborg."
     At the close of this very able and interesting paper Mr. W. Rey Gill asked Mr. Rose where he would draw the dividing line between those works which were purely Swedenborg's and those which constituted the Writings of the Church. The Rev. T. F. Robinson further asked Mr. Rose to mention which books he placed in each category.
     Mr. Odhner: "The paper shows much thought and study, but I should regret to draw too closely the analogy (made in the paper) of the Ishmael state with that of Swedenborg during the time he wrote the scientific writings; or that the theological Writings correspond to the period of Swedenborg's regeneration; for the Writings are a Revelation and are not the result of Swedenborg's personal states. I know of no one who claims, as Mr. Rose suggests some do, that there is no distinction between the two kinds of Writings. The scientific writings are a mediate, not an immediate, revelation and there is no difference of opinion in our Church on that point. Swedenborg was prepared in a special degree for his high use, but no one would claim, for instance, that he was immediately inspired when writing his early poetry. Nevertheless there is not a thing that Swedenborg has written in which you will not find interiorly some Divine truth. Even his earliest known poem, written at the age of 12 ends with a remarkable reference to marriage love being eternal; and increasingly his light grew clearer till at length only a light veil separated his natural from his spiritual sight. He was never led to failure. It has been said that he failed in his search for the soul, but that is not the case. The Writings tell us what the soul is, and the philosophical works tell us essentially the same things. He did find the external nature of the soul, though not its internal nature, for this latter could only be learned through immediate revelation from the Lord.

701

The Divine Truth could not have inflowed into natural falsities, but found a basis in natural truths in Swedenborg's mind. Take, for instance, the doctrine of degrees, as given in THE DIVINE LOVE AND WISDOM--it is the same as to essential with the doctrine laid down in the ECONOMY OF THE ANIMAL KINGDOM; and for a full understanding of this doctrine it is necessary to compare the teaching in both works. When Swedenborg's mind was fully prepared in his mature manhood there was no Ishmael state present, but a truly rational mind, naturally and spiritually ready, like a matrix, to receive its gem."
     Rev. Robinson: "Miss Beekman's COSMOLOGY gave me some insight as to the truths contained in the Scientific Works. Would it not be presumption to say that these works contained errors."
     Mr. W. Rey Gill: "The Bishop said at our last Assembly that it would be a bold man who would point out errors in the philosophical writings."
     Mr. Ball: "Let Swedenborg speak for himself. He says he thought he knew a great deal and was prepared to make discoveries by virtue of his education; but he says that this idea was born of pride and proprium, that it was the Lord's work to break this down. After Swedenborg had written THE WORSHIP AND LOVE OF GOD he was led to see that his premises had been wrong, and that he had been working from the circumference inwards. It would therefore be an error to accept the scientific works as a whole, without understanding them. Swedenborg says that he found the WORSHIP AND LOVE OF GOD agreed with the letter of the Word, but I do not see in what way it does so. I should be obliged for an explanation as to how this book is a Divine work."
     Rev. A. Acton: "Let us not dogmatize too much as to what is true and what not in the philosophical writings, but let us take from them what we see to be true. In the Revelation we are told that Swedenborg was prepared for his mission from earliest infancy, and also that he was prepared by being a natural philosopher, which would imply that his philosophy was a true one. Such statements as these have led some to approach the scientific writings with reverence. Rather than trying to find points where there is an apparent difference to the teaching in the Writings, it should cause us delight to find where there are agreements.

702

     Even the angels on one occasion thought that Swedenborg believed in three gods, but they were told to examine more deeply into his thought and they would find it was not so. This should also be our attitude in regard to the scientific works. Examine them more deeply and perhaps you will see the agreement with the Writings. It is in this spirit we should read these works, and, not with the end of seeing differences. By means of the philosophical works Swedenborg's preparation took place and these works contain profound truths never before revealed; such as the constitution of men, and the influx of the soul into the body. Swedenborg states that he was in the love of truth for the sake of the truth; and as he was a man who became the servant of the Lord, we must look on his writings with the most profound respect and humility."
     "In reference to Mr. Ball's question: Swedenborg says in the ADVERSARIA that when he compared the account of creation as described in his work on the WORSHIP AND LOVE OF GOD with the account given in the first chapter of Genesis, he was astonished to find how close was the agreement. We too, are astonished when we see more and more clearly as we progress in our studies how close is the agreement between the scientific works and the Writings."
     Mr. Waters, "It has been a great delight to me to hear this vindication of the scientific writings. Swedenborg approached the sciences as a Christian philosopher, and asked for the Divine blessing on his efforts. The Ishmael state does not recognize the Lord as creator. Let us have humility and recognize that Swedenborg was not as liable to be in error as we are."
     Rev. A. Acton: "The first thing is to read the works in question for yourselves and study them. You will be delighted. There has been a great impetus given in this direction lately, and the laymen have started reading for themselves."
     Mr. Rose: "The speakers seem to think I have said in my paper that the scientific writings are false, but this is not so. These works were written during the time in Swedenborg's life in which
Ishmael was in Abram's household. Falsities were admitted even into the Human of the Lord, and surely they were into Swedenborg, too."
     Mr. Waters: "But the falsities were not accepted by the Lord, but rejected.

703

And in Swedenborg's writings the falsities which seem to be there may be only appearances."
     Mr. Ball: "Swedenborg said that after he had written the WORSHIP AND LOVE OF GOD he would put on one side his own investigations and take the facts of others. These facts may have been errors. For instance, he speaks of large boulders having been moved at the bottom of the sea, and scientists now say that such a thing is impossible. We are quite willing to be taught, but I won't swallow it whole without seeing it to be true."
     Mr. Acton: "I agree as to not swallowing things whole, yet do not be too ready to deny, but let them rest in your mind. Let us keep away from a negative attitude. Science changes its opinions and has made mistakes."
     Mr. Odhner: "The only question is if the scientific works are written in an inverted order. Swedenborg really was a deductive philosopher all along. He knew there was an Infinite God who was the Lord Jesus Christ. To satisfy the exterior rational he afterwards built upwards, and that is the way all building must be done."
     Mr. Czerny: "I was especially pleased with Mr. Acton's advice to adopt an affirmative attribute and to look for agreements. There have been many who have looked for disagreements in the
Writings. Swedenborg tells us that from his 21st year the Lord introduced him into the sciences, and to think he was introduced into false ones would be folly. I would like to ask if Miss Beekman has found many disagreements in the philosophical works?"
     Mr. Odhner: "No. If she has she has not said much about it."
     It was now proposed that a paper on "Atmospheres," by Mr. W. Rey Gill, be read.
     At its conclusion Mr. Odhner said:
     "The descriptions quoted in the paper concerning the appearances of heavenly atmospheres might have inspired a painter like Raphael. There are subjects here for artists of all the ages. The doctrine of the atmospheres is of fundamental importance in the doctrine of the Lord's accommodation of Himself to man. The Sun of Heaven is surrounded by belts of actives, which no angel can approach. We did not understand how these actives, or goods, were accommodated to passives, or truths, until the PRINCIPIA was correlated with the Writings, and we learned that all atmospheres--even those of Heaven--consist of bullae, or shells of passives formed around the actives, by which heat is conveyed to men and not pure fire.

704

These bullae are elastic and thus permit man to live and move in the midst of them. In the atmosphere formed around the Lord we live and move and have our being."
     Mr. Gill: "The paper referred to the fact that matters are atmospheres at rest. The theory that matter arises from a deprivation of heat is a confirmation of this point."
     Mr. Acton: "The doctrine of spheres is one of great interest. From the Divine there goes forth the sphere of infinite love, and because the lord has this sphere, there likewise goes forth a sphere from all created things. Every man has his own atmosphere and this sphere coming forth is in the endeavor to throw its own image all around. This is how the sphere present here tonight is caused. Swedenborg discovered that there are four atmospheres because he saw that everything created is receptive of life, and that life inflows through a medium, there being no such thing as a vacuum. He saw that a medium was needed for the ear to hear in, another for the eye to see in, another for the animal mind to act in, and finally, that the human soul has also its life, which cannot come to it except through the medium of a highest atmosphere."
     Mr. Czerny: "It would be interesting to hear how a lower atmosphere is formed from a higher."
     Mr. Odhner: "The lower substances are formed from higher ones by the withdrawal of life, thus of activity, or of 'actives.' In the PRINCIPIA this process is called compression."
     It was felt that, with both the editors of NEW CHURCH LIFE in our midst, it would be opportune to make that journal our next topic of discussion. Many spoke of the great benefits derived from the LIFE and of the important uses it performed, but though criticism was asked for, none was forthcoming. It was, however, suggested that is would be appreciated if a series of articles could be started giving the exposition of portions of the Word in a systematic series; such as, for instance, the Lord's Prayer.
     The Rev. T. F. Robinson said: "I was led into the Academy through the LIFE, and by means of the LIFE I have been led back from mists of my own creating, to become a member of the General Church." [Applause.]

705

     For the Monday's "outing" the London Society had hired for our exclusive use some beautiful and extensive meadow land, in which we spent a very enjoyable day. Lunch was partaken of in picnic fashion, sitting on the grass. Here I must place on record that, throughout the whole Assembly, we were favored with the most perfect weather.
     For tea the party returned to 169 Camberwell Grove, but, owing to the large number present, only a third of the company could sit down to this meal at the same time. The second relay was so well entertained by speeches from Messrs. Alfred Acton and Randolph Childs that it was a great trouble to get the appreciative listeners to cede their places to the third party. A photograph of the Assembly group included 105 persons--a record number for us.
     During the evening Mr. Czerny acted as toastmaster, and the following toasts were responded to:
     1. "The Church," responded to by the Rev. C. Th. Odhner.
     2. "Unity in the Church," responded to by the Rev. A. Acton.
     3. "Freedom in the Church," responded to by Mr. Pitcairn.
     The responses to these toasts were worthy of the speakers--need more be said?--and it is to be regretted that space will not permit of an account of each speech. As it is I will only mention that Mr. Odhner, in the course of his remarks, made an eloquent statement of the reasons why all those who have sympathy with the General Church should ultimate it by becoming members.
     Supplementary toasts were proposed by Mr. Rey Gill to "The most recently engaged pair in the Church, Mr. Raymond Pitcairn and Miss Mildred Glenn," and by Mr. Ball to "The Bishop and the Priesthood." Our Church songs were never sung with greater warmth and deeper feeling than on this evening in connection with the various toasts.
     At the conclusion of the toast list the Misses Gwyneth and Tovia Hart sang a humorous duet in most delightful style; Mr. Anderson. in two musical monologues, excelled even himself, and Mr. Rey Gill also recited.
     Later in the evening Mr. Randolph Childs told us about some of the beautiful traits in Miss Vera Pitcairn's character, and about the sphere of internal happiness which prevailed at Bryn Athyn before and during the memorial service, in the thought of the happiness she will doubtless experience in the other world in the performance of the uses there which she loved and desired
here.

706

This Monday evening meeting seemed to gather together all the spheres which had prevailed during the Assembly; and the sphere of joy and deep gratitude for all the wonderful blessings bestowed upon the New Church was almost overpowering in its intensity. W. REY GILL, Secretary.
PROMISE 1910

PROMISE 1910

"Thus saith the Lord: I am returned unto Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called a City of Truth, and the mountain of the Lord of Hosts, the holy mountain.
"Thus saith the Lord of hosts: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls, playing in the streets thereof." (Zechariah 8:3-5.)

707

Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. After the intense delights of the Assembly, Bryn Athyn settled down for a quiet summer. There was, of course, the usual exodus of vacation-time, some departing for Europe, some for Canada, and some for the seashore. But though quiet, socially, the summer brought great joys and also great sorrows to all. Our relief and joy at the favorable decision of the Kramph Case may easily be imagined; our natural exultation was chastened, however, by the Bishop's warning words, at a special meeting, against personal feelings. It was a victory, not of men, but of the Divine Truth in the Heavenly Doctrine.
     Our other joys were the mews of a number of engagements and of soon approaching marriages. These helped us to leave the sorrow that came upon us in the loss, the apparent loss only, of two of our loveliest maidens. The first to be called away was Vera Pitcairn, our dear, kind Vera! She had arranged to take a party of friends on an automobile trip to New England, but with her usual thoughtfulness of others the trip was postponed on account of the impending death of her young cousin, Miriam Smith. As Miriam seemed to rally somewhat, the party finally started, on Wednesday, July 13th, but the next Friday Vera began to feel ill, and the party stopped at Port Jarvis, N. Y., where medical aid was telegraphed for. Dr. Powell, Mr. Raymond Pitcairn and Miss Minnie Doering, the nurse, arrived on Saturday morning, and everything possible was done to relieve her sufferings, but a severe complication of diseases set in and made such rapid progress that the inevitable end came on Friday, July 22d.
     The shock of the news was felt deeply, not only in Bryn Athyn, but throughout the General Church, for Vera was known and loved in all our centers. Young, vivacious, beautiful and generous, the warm-hearted friend of every member of the Church, but especially the friend of new-born babies and their mothers, still her greatest love was for the spiritual things of the Church, the Doctrines themselves, of which she was a faithful and intelligent student.

708

In her young life she had filled so large and so intimate a place in the hearts of all the Academy people, that her sudden passing caused actual pain, especially the thought of her father and brother absent in Europe. But, as might be expected, they have been brave.
     The feeling of grief soon gave way to one of delight in the thought of Vera's joy in waking up to the glories of the spiritual world, the life of which she so often spoke; the thought of the news from the earth that she would bring to those who have passed on before; and of the unlimited opportunities she would now have for the use she had especially set her heart upon,-a great New Church Orphanage. We all felt that by the passing over of such a New Church heart, the center of so much innocent affection, the bond between the Church on earth and the Church above has been very greatly strengthened.
     The burial took place on Sunday, July 25th, and a memorial meeting was held in the evening. Another memorial service was held at the same time at a lonely hotel in the midst of the mountains and glaciers of Switzerland.
     Soon afterwards, on August 17th, Miriam was released from her long illness. For many weeks she had hovered on the border of the spiritual world, the separating veil growing more and more thin. The Writings speak of the dying sometimes having open visions of the life to come, and this was most remarkably confirmed in Miriam's case. The spirits of friends recently departed would appear before her, and she seemed to be surrounded with flowers and little children. The innocence and sweetness of these states were very affecting to those who witnessed them, and all of us were touched by the sphere of holiness and nearness of the heavenly world. When the news came of the death of little Conrad Iungerich, in Baltimore, on August 29th, we could not help thinking of the eager love of his two young nurses in the world of heavenly realities, and many a heart in Bryn Athyn repeated to itself the beautiful poem, published in the Life for October, 1909:

     "We would not keep her, Lord!
          Thou knowest best.
     Whate'er Thy love afford,
          We, too, are blest."          X

709

     ERIE, PA. The Erie circle was visited for the ten weeks ending September 11th by Candidate Gilbert H. Smith. Services were held in eight different residences, average attendance being twenty-one adults. Sermons were delivered on the subjects of Evangelization, the Word and the Writings, Charity and Use, followed by an examination of the concluding verses of the Pentateuch and the Prophets. Only one reading circle meeting was called, since with the weekly service and mid-week singing practice there would have been little time left for recreations, which come only in summer and which are necessary to the busy people in Erie as elsewhere. Recognizing this, three of our services were held in the country and were followed by basket picnics. One of these occasions partook of the nature of a banquet, with toasts to the Church, and to Dr. and Mrs. Edw. Cranch, who for many years have labored devotedly for the circle in Erie. Dr. Cranch and Mr. Edro Cranch presented interesting phases of the subject of the Word in the Spiritual World, which was introduced by Mr. Smith This took place near the shore of Lake Erie in a large unfurnished house, where Mr. and Mrs. Smith, with Miss Jane Potts, of Bryn Athyn, enjoyed something of camp life.
     There are in Erie about ten young unmarried people for whom there should ideally be provided systematic doctrinal instruction, besides other members who would, doubtless, attend a doctrinal class, and some six children who should have a New Church Sunday School to attend. To these young people and children it is hoped that an interest should be directed, and it seems important that it be done soon.
     It is well known that the members in Erie are generous contributors to the General Church. They also raised, in collections during the summer, ninety-eight dollars. These practical considerations seem to indicate that with a little aid from the Church Extension Fund it would be quite possible, if desired, to establish a society at Erie with a regular pastor, especially if he were a single man. The hope for the future lies naturally in interesting the young people.
     An article concerning Swedenborgians was inserted in the Erie Dispatch presenting some essential teachings of the New Church and aiming to show the erroneous teaching concerning the End of the Age put forth by the preachers of the Millennium, who circulate much literature in Erie.

710

It was thought that the newspapers might be of assistance in missionary effort there, but at present it is scarcely possible even to announce the services in the papers, the members having no settled place of worship.
     One of the pleasantest features of the summer services was that two of them were held by the bedside of one of the members, Mrs. Daniel McDonald, who had not been able to participate in New Church worship for eleven years.
     Family worship is conducted every Sunday at the home of Dr. Edw. Cranch, to which the other families are invited, and on the last Wednesday evening of each month the singing practice is preceded by a supper at the Cranch home.
     G. H. SMITH.

     MILVERTON, ONTARIO. A visit of three days was recently made with the members of the General Church of the "New Jerusalem in this vicinity. The circle is considerably smaller than it was some years ago. The reason of this is the removal of several persons to other places, and the departure of same to the spiritual world. The members who remain are Mr. and Mrs. Ferdinand Doering, their three daughters and two sons; Mr. and Mrs. Solomon Bauman, and Mr. Emil Bauman.
     Services were held at the home of the Doerings, six miles from Milverton, on Sunday, September 11th. At the close of the sermon the sacrament of the Lord's Supper was administered, twelve persons participating.
     JNO. E. BOWERS.

     STOCKHOLM, SWEDEN. The capital of Sweden was visited this summer by quite a party of Academy folks, including Mr. John Pitcairn, with his two sons, Raymond and Theodore; Mr. Odhner, Mr. Acton, Mr. Randolph Childs and Mrs. Henry Stroh,--all of whom were warmly welcomed by the resident Academicians, Mr. Alfred H. Stroh and Miss Cyriel Odhner. During his short sojourn in Stockholm, Mr. Odhner was earnestly requested to administer the Sacrament of Baptism to two ladies, Miss Nancy Liden and Miss Sophie Nordenskjold, and at the kind invitation of Commodore Sundstrom and the Misses Lundberg the services were held on Sunday; August 14th, in the Book Room of the Swedish New Church Publishing Society, some forty persons being present.

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The services were entirely in the Swedish language, and were followed with close interest even by the American visitors. Mr. Odhner delivered an introductory address on the use and necessity of distinctive New Church Baptism, and after the administration of this sacrament he preached on the subject of the "Love of the Lord." The collection for the day was applied to the fund for a new Swedish edition of the work on HEAVEN AND HELL, the old edition being almost exhausted. After the services refreshments were served by our kind hostesses, the Misses Lundberg, and later on Mr. Pitcairn entertained a party of twelve guests at a banquet at Gorand Hotel. In the evening of the same day the American visitors started on their homeward journey, with the exception of Mrs. Stroh, who will remain for some time with her son.
The present conditions of the New Church in Stockholm are somewhat peculiar. Owing to extreme old age, the Rev. A. T. Boyesen has ceased preaching, and his society has virtually ceased to exist. The Rev. Joseph Boyesen is engaged in secular work. The society of which the Rev. C. J. N. Manby is the pastor is now the only active society in Stockholm, but it is small and weak. Mr. Manby, though he is an excellent translator and editor, and a zealous missionary, entertains a strange dislike for what he regards as Re-baptism; in the Liturgy which is used in his congregation there is not even a service for the baptism of infants. Without this distinctive ultimate it is manifestly impossible to establish the New Church in Sweden upon a sure foundation. The great interest in Swedenborg recently awakened in Sweden seems to be of a purely intellectual character, and has not resulted, as yet, in any actual accessions to the organized Church. Nevertheless, the sale of the Writings is constantly increasing, and the Book Room and Library are kept in excellent order and efficiency by the Misses Lundberg. The valuable library, with its great collection of manuscripts and other documents, is now being catalogued by Miss Liden and Miss Odhner.

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     PARIS, FRANCE. The little society of the General Church in the Metropolis of France has recently secured for their services a centrally located room at 100 Rue St. Lazarre, where the Rev. Fernand Hussenet conducts worship every other Sunday. On July 17th the services were attended by four American visitors, Mr. John Pitcairn, Mr. Theodore Pitcairn, the Rev. Alfred Acton and the Rev. C. Th. Odhner, who were delighted to meet with the small but earnest congregation, numbering about twenty-five persons, many of these being actual members of the General Church. M. Hussenet delivered a sermon by Mr. Odhner on "The Love of the Lord," translated into French by Mrs. Regina Iungerich of Bryn Athyn. Some delightful hours were spent after the services in conversation with the French brethren, who are deeply grateful that the Church in Paris now at last has a visible abode.
     The presence of a number of children and young people inspired a feeling of hopefulness for the future. This circle of the General Church is now the only one in Paris maintaining the public worship of the Lord in His Second Coming. Madame Humann, owing to financial embarrassment, has been compelled to sell the "Temple" at Rue Thouin, where services were conducted for many years.

     ANTWERP, BELGIUM. The party of Academy folks, "personally conducted" by their generous host, Mr. John Pitcairn, after a most enjoyable and instructive tour through England, France, Switzerland, Norway, Sweden, Denmark, Germany, Holland and Belgium, finished their rapid journeys with a visit to Dr. and Mme. Ernest Deltenrel at Antwerp. The readers of the LIFE are familiar with the remarkable story of how this Roman Catholic family came into the New Church not equally familiar is the story of the persecutions to which they have been subjected on account of their religious convictions. All their relations are devout Roman Catholics, in a country which, as far as the upper classes are concerned, is, perhaps, the last great stronghold of the papal religion. Dr. Deltenre himself had been a shining light among the young Catholic literary circles. His interest in Swedenborg was treated at first with good-natured tolerance as an "amiable eccentricity," but now that it has been seen to be a firm and lasting conviction his opponents have not hesitated at serious measures calculated even to cut off his very means of existence.

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     To the family in this state of persecution our visit was a pleasure and happiness which Dr. Deltenre and his wife could not sufficiently emphasize. It is needless to tell of the conversation--limited, so far as some of us were concerned, by an all too scanty knowledge of French, but yet sufficiently carried on by help of German and Latin to convey mutual happiness and strengthening in the faith. Dr. and Mme. Deltenre are a remarkable example of a genuine New Church family, well versed in the doctrines--indeed, unusually so--and filled with the true spirit of the New Church which thrives even in the wilderness. Our day with them was brought to a conclusion by an evening celebration of the Holy Supper, which was administered by the Rev. Alfred Acton to Dr. and Mme. Deltenre, and our own party then increased by the addition of Mr. Raymond Pitcairn and Mr. Randolph W. Childs. It was a beautiful and impressive close to a delightful trip.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. Lewis F. Hite is spending a year of study in Philosophy in Paris and Heidelberg.
     The Nineteenth of June was celebrated by the African New Church people of Chicago, by an afternoon meeting at a private residence, where there was an attendance of about thirty. Addresses were given on "The Story of the New Jerusalem" and "The Evidence of New Church Truth."

     AUSTRALIA. The small society in SYDNEY, Of which Mr. Richard Morse is the leader, celebrated the Nineteenth of June on the Sunday evening of that date, "with appropriate readings, hymns and conversation." The celebration was held at 12 Botany Road, Alexandria, Sydney, "an address likely to become historic, as regards the inception of the distinctive New Church in Australia;" we quote from the SOUVENIR, which adds, "The only toast was the Church, its spiritual growth and prosperity, linked with those loyal disciples in America who are devoting their lives and their great ability to the, promulgation of the doctrines of the Second Advent.

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They were much in our thoughts, not only because of the General Assembly sitting at this time, but also because of the persecution, which they have recently suffered."
In the morning, services were held in the Queen's Hall, when a sermon by the Rev. J. E. Bowers was read.
The Australian Conference has sent to the London Swedenborg Society the sum of ten guineas ($52.50) as a substantial recognition of the important work done by the Society during the past hundred years. The Sydney Society (Thomas St.) has contributed five guineas for the like purpose.
SWEDENBORG'S ARGUMENT OF CREATION. THE LOGOS. 1910

SWEDENBORG'S ARGUMENT OF CREATION. THE LOGOS. LILLIAN G. BEEKMAN 1910

Announcements.

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NEW CHURCH LIFE
Vol. XXX     November, 1910     No. 11
     In the following attempt to present Swedenborg's systematic doctrine of the origin, nature, and sequence of the Universe considered as a production of the primal creative word or Logos, it may not be unacceptable to the modern reader if the whole be prefaced by an argument setting forth the large outlines of its plot or plan. According to Swedenborg's own thoughts, on entering upon a new subject the great generals should, if possible first be brought into view; reserving for later examination the unfolding of particulars and their confirmation.
     The term "Ether," as used in modern science, denotes a supersensible, imponderable medium, filling the vast spaces of the universe, and perceived only by rational deduction from observed efforts. The currents, undulations, oscillations and pressures of this medium are seen to be in some active way connected with the forces of magnetism and electricity, with the transmission of light and the communication of heat. It is regarded also as probably, in some unexplained way, an agent of "gravity," or the placing and holding together of bodies proper to a solar system in that sustained mutual order and relation which constitutes them an integral system or whole, unconfounded with any other; and thus, equilibrated within its bounds, it is able to exist, even though no other solar system were existent in the universe. It is a question, also, whether the Ether be an agent in chemical cohesion,-or a placing and holding together of the corpuscles proper to a molecular system, in that sustained order and mutual relation which constitutes them an Integral whole, unconfounded with any other, and equilibrated within its own bounds.

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The Ether is thus looked to as itself furnishing the ultimate bond of cohesion, both to the greatest compound wholes and to the least molecules. By many grave thinkers it is also regarded as the presumptive source of the materia of which ponderable matter is framed.
In itself, considered as a substance, the Ether which performs these offices in the universe is generally assumed to be, of necessity, a purely continuous substance: that is, the volume of the Ether is not divisible into separate units or leasts, as we would say a nation or race is divisible into separate units of men; or a volume of water is divisible into water molecules; or a mass of iron into molecules of iron; in this respect standing in very antithesis over against everything that we know concerning ponderable bodies and their mass.
Now Swedenborg's Elemental Kingdom, or kingdom of the ether, performs all these offices in the universe suggested by modern science. Magnetism and electricity are due to ether currents. The diffusion of light is by means of rippling undulatory pressures running through its volume. The radiant communication of heat is due to an oscillatory and rotary action peculiar to it. Immediately, also, from the ether is derived the materia of which all the concrete ponderable bodies of the visible and tangible world are constructed. In addition to all this, the ether, according to Swedenborg, performs offices to organic bodies, of which the office performed by the undulatory pressures of the ether upon the eye is, as it were, a mere general forecast. But the existence of a still more primitive, direct and fundamental service of the Elemental Kingdom to, and in, living bodies may be divined when we say that, according to Swedenborg, the higher ethers determine immediately the formative substance of living bodies, and thus are concerned in their pre-natal framing. The primal and universal ether performs this office to the human body. The second or magnetic ether performs the like service to the bodies of the general Animal Kingdom on its higher grades. The third ether is appropriated to an analogous office in the Vegetable Kingdom, and also to the lowermost grades of animate forms.

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     Thus Swedenborg allows to the ether all the offices assumed by modern science--and more.
     But Swedenborg's ether is not a continuous substance.
     The very generic idea of his ether is the idea of a vesicular or foam-like structure developed through the whole extense of the universe. Swedenborg's ether is supersensible, and it is not to be called material. Moreover, the vesicles or bulls of which its foam-structure is composed are of a minuteness beyond imagination. Yet by so much as it is a foam, it is not a continuous substance. For a foam, although the volume of it be universe wide, is truly separable, in thought at least, into separate individual bubbles or bullae of which its mass is composed.
     But there is a purely continuous substance in Swedenborg's system,-a substance purely continuous according to the strictest modern definition of the term: that is, a substance the volume of which is not composed of, nor even in imagination separable into, smaller discrete units, or individual.
     "The Infinite is He who exists of Himself and who consists not of parts." (PRINCIPIA. Part I, Chap. II.)
     "The life that is God is uncreate, is what holds together, and is not separable, and from this it is that God is one."
     "The Divine Esse is one, the same, the Itself, and the indivisible." (T.C.R. 25, A.R. 961.)
     This continuous substance does indeed extend throughout the extense of the universe, for it is omnipresent, but it extends also outside the universe, without boundary or ending. This continuous substance existed before the curtains of the universe were stretched; and the breadth of the universe was its work. Yet the breadth and the immensity of the universe is more lost in the unendingness of that self-subsisting substance than a bubble of vapor drifting in the air is lost and as it were of no compass nor compare for smallness, when measured with the expanse of the starry sky.
     But Swedenborg does not call this continuous substance "the Ether." He calls it THE INFINITE, God, the Father.

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     Swedenborg's "Ether" is quite another thing. His ether is a vesicular or a foam-like structure which extends, indeed, throughout the whole created universe--the common field of suns and stars and systems,--but it extends no farther.
     Hence the finest ether, that of widest extense, primal, first formed and most perfect, is termed by Swedenborg "the Universal Ether," and sometimes it is simply called "the Universe."
     This primal ether, this first fine foam, or bubble structure, filling the universe in its breadth and length and height, is itself constructed of entwining lines of vortex-whirls, small as points, arising in the continuous substance of the Infinite; and these vortex points, or minutest whirls, are produced and maintained in the substance of the self-existent and living Infinite; by the will of that Infinite.
     Thus it stands as pre-eminently true for the primal ether, that it was created in God by God; and created, moreover, from the substance of the Infinite One. For, indeed, there is none other substance, nor agent nor personality to originate creation. Wherefore that substance must be given, if there is to be a universe created, in order that the diverse structures and forms of men, and of all created things, may be framed thereof.
     This is the first great point of Swedenborg's system.
     On the clear dogmatic claim of such a mighty source for the materia of the universe, a Problem at once presents itself,--the problem how, in what manner, the Infinite shall be able to lend of its own substance to frame all things of the universe, without loss of its own non-finiteness. This is a grave, a fundamental problem, a problem which Swedenborg recognizes, and attacks by means of a closer definition of the Infinite and the finite.
     There are two important things to be said of the vortices from which the bullular texture of the primal ether is constructed.
     In themselves, each is simply a minutest vortical whirl, or rather a center of vortical stress or conatus, small as a point and each is produced and maintained in the continuous substance of the Infinite by the active will of that Infinite.
     These minutest points of reflexing or vortical activity in the Infinite are the absolute beginnings of finition,--the supreme simples and firsts of the outgo of God's creative and sustaining energy.

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They are, moreover, the sole materia provided from which all things in the universe are molded, from highest souls of men down to flesh and bones and solid planets and rocks and seas. Hence, the instant the immediate will of the Infinite, involved in the production of these points of vortex motion, should slacken or cease, this entire substantial pageant of the universe would dissolve like a dream. Thus the sole charter by which all things hold their continuance of being is the continuance of the will of God and its instant activity in these primal vortex points.
     This is the first great thing Swedenborg says of them: that the Infinite one is forever capable of varying the primitive force in these first-simples and supremes of the creative impulse in infinite ways. And thus He can call into being heavens and earths in endless succession and variety. Here some important questions arise.
     The primal ether consists of intertwining circles of minute vortices or centers of a perpetually reflexing or whirl-pool motion small as points, produced in the substance of the Infinite by the will of the Infinite One. The ether therefore represents a foam structure developed in the Infinite, and co-extensive with the bounds of the Universe.
     Is the existence of these minute vortices or points of reflexing motion in the Infinite-One in like manner limited to the expanse of the universe? That is, is the service of such points, in the production of a universe, their only service? Or does the existence of such points in the Infinite substance presumably transcend the bounds of the finite created universe, and figure some great and intimate mystery of verity and life in the Infinite One who is God; who is Man;--a mystery concealed, not in shadow, but in flaming light, the radiance of which shines down the series of creation, and is mirrored back in all things of the universe, and most of all, in man?
     The latter supposition seems to stand as a truth in Swedenborg's concept of the universe; and indeed imperative in his system,--beginning in his earlier works from simple fundamentals as to substance, coexistence, form, conatus, activity; and carried in his latest works to triumphant conclusion involving the Incarnation of God upon the earth as the consummation of the descending series of Divine involution; and with this the assurance of the ascending series of human salvation and evolution in love of God and the neighbor, and the worship, in life, of the mystery of the Divine fellowship concealed, and revealed, in the Divine Human.

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     Let us return, then,--although with profoundest reverence,--to the simple fundamental image Swedenborg gives us of the continuous substance of the living INFINITE ONE;--and the existence in that substance, in greater or less plentitude, of these minute points of perpetually reflexing motion, produced and maintained therein by the will of the Infinite One.
     Now, although these vortices, these simple points of whirling motion or conatus in the Infinite, are the absolute primes of creation and the supreme first delineation and forth-shadowing of a finiting, yet must not be called finite, although by them the world consists, and without them not anything in the universe could be made that was made.
     Moreover, Swedenborg twice makes the statement that these points of vortical motion existed in the Infinite prior to the inception or beginning of even the first and simplest concrete structures, in the production of which the finite universe properly began to be.
     In addition, gravest import is given to these the very "simples" of his PRINCIPIA, by a further correlation that he makes of them,--a correlation which brings us to a pause of awe, amaze, and reverent fear lest we think naturally or unholily of them. For when in his great argument he seeks to characterize and name that living conatus within each simple point of reflexing motion in the Infinite,--that conatus which gives it being and existence, since by it alone they all are produced and lastingly maintained,--he characterizes it as that in them which is the very act, nexus, and medium between the continuous substance of the Infinite and the first beginnings of finiting, foreshadowed in the boundary making or delineating nature of the perpetually encircling motion in which they consist. And he asserts, farther, that this living producing conatus within them, this nexus and medium between the Infinite God and the first of finiting,--Is ITSELF INFINITE, and that the name we seek has been already given us as the "Only Begotten" of the Father, who became flesh and dwelt among us.

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This statement, in connection with Swedenborg's former statement of their relation to the production of the universe, marks them as most intimately identical with "the Word," the Logos of St. John: the Word which was in the beginning with God and which was God; the Word by which all things were made, and without which not anything was made that was made; the Word by which the world was made; the Word which was made flesh and dwelt among us.
     One deduction is of interest deeper than problematic. When these primal points produced in the Infinite are correlated as the Word, as the Only Begotten, the supremely intimate connection subsisting between these points and the Infinite becomes itself the very plane and ground and reason of the unity of the Infinite One and the Only Begotten,--Father and Son,--and they are seen in thought as inmostly and substantially One,--and yet distinct. As when a vortex arises in the sea, vortex and sea are distinct, although so substantially one that no vortex can be lifted or divided from the ocean in which it whirls.
     Since the Word, the Only Begotten, (considered as this plane of intimate reflexing conatus and act), is stated by Swedenborg to have existed in the Infinite One prior to the inception of concrete or finite entities, its existence therein must be independent of the fact of any ensuing finite creation; the latter may or may not follow, according to the nod and determination of the Infinite One. This point of view leads to a consideration of the living service, place, and reason of the existence of such a plane of reflexing conatus and activity in the Infinite One, in its relation to that Infinite directly,--the meaning and symbol of this ultimate intertwining verity and life of the Infinite and the Only Begotten of the Infinite, thus co-existent in profoundest substantive unity and oneness, and yet distinct.
     Man's apprehension must needs drop adoring, rather than apprehending, the mystery of the Divine Existence,--the impenetrable radiance round about the inner life of God.
     Yet the great flame and play of that radiance is reflected in laws and human images; and thus may, after our measure; come within our view.

722

     For that radiance is the illumination of the world and of the Universe. And we as human creatures, in the arcana of our framing, present the flexile sensitive stamp of the hidden and sacred images of that living seal. And we are indeed inscribed as men in the current mint of the universal making, and are held immortally as men,--the substance of us no more to be wholly called in and melted up for other issue,--by reason only of the high virtue of that image and superscription that we bear; answerable part for part, play for play, reciprocation for reciprocation, with the tides of life and conjunction as they exist and co-exist in the Infinite, who alone in Himself is Man, self-living,
self-subsisting, self-existent. For the relations of human soul and body, of celestial and spiritual, of essence and form, of active and reactive,--and even those relations of love and wisdom, in their severance and their union, which appear in happy apparition of correspondent form of man and woman,--all, according to Swedenborg, represent some aspect of living relation subsisting in sublime verity and idea between the Infinite and the Only Begotten. For these pairs of actuality, relation, and interplay, all exist in us, because they first are, in God. Hence the Divine Infinite is able to be in man as in Its image: and, indeed, every thing that has forthstanding being in the universe is in some measure partaker with us of the fellowship of this mystery which from the beginning hath been hid in God.
     This concept of the relation of the Infinite Father with the Begotten Word or Creative Logos,--and through Him with the ensuing creation,--is central in the system of Swedenborg's thought.
     Indeed, the relation of human soul and human body is given by Swedenborg in his latest writing as the express image and correspondent of the relation of the Infinite Father and the Only Begotten. In this correspondent, then, we may contemplate the mirrored arcana of their objective distinctness yet substantial unity; their supreme conjunctive life; and the productive nature of their united and reciprocal activity. Into these arcana we are able to enter with something of rational intuition, and perceive the distinctness of the Infinite Father and the Logos as consonant with their substantial oneness, but only as we reflect upon and make our own the series and particulars presented in Swedenborg's great preparatory concepts of soul and body: beginning with that first and most intimate plane in which are the human soul and its body,--inmost and outmost, active and reactive, human internal and limbus,--the plane of the human spirituous fluid and its own containant fibril, framed from its own substance and from no other source.

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     Thus the light of the abyss of radiance round about the life and throne of God, is--in Swedenborg's meditation upon it--seen interiorly to be with the human visage painted; and new force and closeness is given our apprehension of the words--"Let us make man, in our image."
     We have presented, as Swedenborg gives them, the general aspects of the first finiting of Infinity by the production and maintenance in the Infinite of these simple points of perpetually reflexing conatus or motion,--in number themselves infinite. And we have noted the Name he gives them, interiorly viewed: their amazing and immediate connection with the Infinite, and their no less amazing, immediate, and personal relation to the formation of a first ether,-at once celestial in degree and type, and of extense as wide as the whole create Universe-to-be;--with ensuing productions therefrom of a series of elementary materia and media of successively coarser and more composite finiting: All to the end, that the Infinite Divine from Whom all are, may gather them up, and hold them together and mold them into complex organic forms, of various types of reception, and degrees of reciprocation, for satisfaction and unfoldment of human ends of the Divine love and creative impulse, forever involved as the Divine Word within those primal points of simple reflux,--the leasts and, the firsts, in which finiting began!
     In all this, it cannot have escaped the attention of a reader familiar with Swedenborg, that the whole placing and connection given for this primal reflexing plane brought forth and produced in the Infinite, by every link of intimate relation, succession, and identity, coincides with that given for the primitives constituting the Spiritual Sun.

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DIVINE PROTECTION 1910

DIVINE PROTECTION Rev. WM. H. ACTON 1910

     "The angel of the Lord encampeth round about those fearing Him and delivered them." (Ps. 34, 7.)

     That everyone is continually surrounded by the inhabitants of the spiritual world is a fact so intimately connected with man's spiritual existence that in one form or another it is acknowledged by all--by gentile not less than by Christians. However, at this day in the Christian world the cultivation of the sensual sciences as the sole means of becoming wise and intelligent, and indulgence in and development of mere sensual pleasures as the principal ends of existence, tend more and more to destroy all belief in anything supernatural, and to condemn it as the product of imposture, blind credulity and ignorant superstition yet notwithstanding this, the belief in the existence of the spiritual world and of man's connection with it is too deeply inrooted in the very existence of every human being to be utterly destroyed, however much such belief is repudiated and ridiculed. And the reason of this lies in the fact that man himself is actually a spirit, and an unconscious inhabitant of that world in which he will dwell with full consciousness after death.
     That man is surrounded by spirits and angels is plainly taught even in the Letter of the Divine Word, as for example where it is said in the Psalms Round about [man] the wicked walk as the vileness of the sons of man is exalted (12:8); that is to say, evil spirits surround man in the degree that his proprium--his vileness--is exalted over the things of Heaven and the Church with him.
     On the other hand, that good men are defended by the Angels against evil spirits and wicked men is clearly manifest in the case of Elisha and his servant when surrounded by the Assyrian host. For when in response to Elisha's Prayer the eyes of his servant were "opened," it Was seen that the mountain was full of "horses and chariots of fire," and that, as the prophet then said, those who were with him and his servant were more than those who were against him.

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This is indeed always the case with those who trust in the Lord and thence live in the sphere of His Divine Protection. For The Angel of the Lord encampeth round about them that fear Him and delivereth them.
     From these and many other passages in the Word it is evident that man is in consociation with, spirits and angels, good and evil, according to his quality. But the nature of that consociation, the necessity of it for the existence of both angels and men, and the laws governing it, could not however be plainly revealed in the Letter of the Word, since this is given in the language of the appearances of the Natural World, and, moreover, to men who for the most part are completely under the persuasive influence of natural appearances. Nor could the existence of the Spiritual World and its relation to the natural be made fully known until the Lord has prepared a man who could be consciously in both worlds at the same time and was thus enabled to note and compare their quality and relation.
     Now that such a revelation has been given in the Heavenly Doctrines of the New Church we know that the Spiritual World is inseparable from the Natural World. And although the angelic mansions are indeed in heaven and separate as to sight from the abodes of men, still they are with man in his affections of good and truth--"even according to the Lord's own words that the Kingdom of God is within you." (L. J. 9.) In brief, the spiritual world is identical with the state of men on earth as to the interiors of their mind or spirit. And as man's spiritual state makes one with that real religion from which he thinks and wills, and with the interior ends from which he speaks and acts, we can at once see that the state and quality of the one world illustrates and manifests the state and quality of the other. In fact, they really are one even as the soul and body of man make one.
     The words of our text plainly declare even in the letter that those who fear the Lord, that is who know and obey His precepts are under the Divine Protection. Reflection upon this in the light of the Doctrine which reveals the spiritual sense will enable us to see the reason of such protection and the conditions which produce it.
     In the supreme sense, by the Angel of the Lord is to be understood the Lord Himself in His Divine Human.

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Hence the Lord is called "the Angel [i. e., Messenger] of the Covenant" who was to come. (Mal; III. I.) For the same reason the Lord, as to the Divine Human, so often said that He was "sent" and "proceeded forth" from the Father--i. e., from the Divine Itself. In the original tongue "Angel" means one who is sent, a messenger. (A. C. 6280. A. E. 242.)
     In the most general sense the whole angelic heaven is understood by the Angel of the Lord, for this appears before the Lord as one angelic man of whom He is the living soul.
     In a less general sense a single angelic society or the special function or use of such a society is signified. The angels, Michael, Gabriel, Raphael, and others mentioned in the Word, as also the "Angels of the Seven Churches in Asia," all refer not to single angelic individuals, but to particular angelic societies, and to the special Divine quality from which they derive their life and use.
     But in the special or particular sense by an angel is also understood the single angels of whom Heaven consists; and not only the angels themselves, but also every regenerating man and woman on earth, for these as to their internals are in heaven according to their life of charity and its faith.
     In all cases, however, it is the Divine Truth proceeding from the Lord which makes the essential angelic with both angels and men. This therefore, in the universal sense, is what is understood by the "Angel of the Lord" who is said to deliver and protect those who trust in Him.
     How the Lord does indeed defend and deliver man by means of the Angelic Heavens in general, and angelic societies and the individual angels who are conjoined to him by the Lord, is illustrated by the pillar of cloud by day and of fire by night which led the Israelites through the wilderness to the Land of Canaan.
     That pillar was in reality an angelic society in the midst of which was the Lord Himself, who in this way could be present with the Israelites to defend and guide them. (A. 8192-9)
     When the Egyptians Pursued the Israelites this pillar, which had previously gone before, came and stood behind between the Israelites and the Egyptians. To the former it gave light, but to the latter darkness.

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The Lord God is a sun and a shield. (Ps. 84:11.)
     Man, now as of old, is guarded by means of angels, who have such power that they can put to flight a host of the infernals. But this is not from any power of their own, but from the Divine Truth from the Lord, which is the truth from good. Angels are the living active forms of this truth, and by it the Lord Himself is present with Divine Omnipotence. This, as was said before, is the "Angel of the Lord" who delivereth man. What then is to be understood by the truth from good from which the angels have such power over the devil?
     It is to be observed that there are various kinds of truth. There is the truth which is a mere matter of knowledge without understanding, belief or acknowledgment. Such truth or such mere knowledge is really outside of man and scarcely affects his real life of thought and affection, however much it may serve for conversation and argument. There is also intellectual truth, which is called "theoretical." (A. C. 9297.) This also may exist outside the real affection which makes man's very life; such truth is compared to the clear cold light of winter by which objects are indeed seen but by which they can never be vivified.
     The truth of good is living truth by means of which the love or affection of the internal spiritual man seeks to ultimate itself and become actual. This is what is called "practical truth," for the sake of which alone "theoretical truth" is of value. "Practical truth," or truth from good has power in it from the Lord--the power of closing hell and of opening heaven, the power of delivering and defending man from the evil spirits and evil men who surround him.
     "That truths from good have such power cannot be comprehended by those who only have an idea of truth and its faith as being something cogitative; when yet the cogitative of man from his will makes all the strength of his body; so that if it were inspired by the Lord, through His Divine Truth, man would have the strength of Samson." (A. C. 10183.)
     "Truth from good," however, exists only from the spiritual affection of truth, which is the affection of knowing, understanding and becoming wise by means of the truths of faith and charity from the Lord.

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Truth may indeed be seen and acknowledged from external or natural affection, and as such may serve to retain and repress evils from appearing openly. It is indeed largely due to this fact that men are at this day enabled to live securely in civil society. But because only external truth is seen or acknowledged, and only from the affection of the natural man, thus from worldly prudence, it can never avail to deliver him from interior spiritual evils--the loves of hell--revenge, hatred, murder, adultery, theft. For it is to be acknowledged as a general principle that external means can serve only to oppose, restrain and protect against external and physical evils, and prevent their manifestation, and even then only for a time. They are powerless against the essential internal evils which flow from hell and the human proprium. Civil and moral laws which are external truths, may, in a measure, serve to protect human society against actual crime and immorality, but they utterly fail to protect against the spiritual evils from which all external evils in the world arise, still less can they remove them. At best they are but a palliative cure which too often leads to deeper and more deadly evils. Hence the failure of modern legislation and social reforms, which at best cleanse only the outside of the cup and platter, leaving the internal as full of uncleanness as before, ready to break out in new and more deadly forms when opportunity offers.
The real evils of the heart, which are the primal sources of all external evils and even physical diseases, can only be removed and guarded against by the spiritual truths of religion from the Word. Such protecting truths are seen in the Spiritual World, and thence are signified in the Letter of the Word by "horses and chariots of fire" like those seen by Elisha and his servant These truths in their complex are the "angel of the Lord who encampeth round about them that fear Him and delivereth them."
This is no mere figure of speech but a most real and actual fact. For the angels by whom the Lord protects man are living forms of truth from good, and hence are called "powers. Not only is their power felt in the spiritual world by the evil there, but it may be felt even in the natural world by those who have allowed themselves to become the ultimate activities of evil in the spiritual world.

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Few realize how potent is the power of truth when it is of man's real love and heart. Yet such truth, when of the life, flows forth from within and surrounds him with its Divinely protecting sphere, so that "even in the valley of the shadow of death" he fears no evil, for the Lord is with him, and he knows and trusts.
     "Those who are in truths are safe wherever they go, even in the midst of hell. Those who are not yet in truths are not in safety for the reason that things not true communicate with evil spirits." (A. C. 6769.) "Nothing hurts those whom the Lord protects even if they be beset on all sides by all hell, both without and within." (A. C. 968.) "In God I put my trust; I will not fear what man can do to me. (Ps. 66:4.)
     Every man is surrounded by the sphere which exists from the activity of his thought and affection, thus of the "received principles and persuasions" of his interior memory. By this sphere he is consociated with spirits of similar quality, who scent his sphere as a keen scented dog scents game. All in the other life--and remember we also are there, as to our spirit--are conjoined or disjoined according to the agreement of such spheres, or their opposition. When man's sphere of spiritual life is such that he thinks and wills the truths of faith and charity, it becomes, as it were, filled with those things which constitute the very forms of the angels--living forms of truth from God. Into this sphere the infernals dare not and cannot enter, even as the Egyptians dared not approach the angelic pillar which came between them and the Israelites. For The angel of the LORD encampeth round about them that fear Him and delivereth them.
     "To encamp" signifies to dispose into order. Heaven, therefore, is called the "camp of God," because a host or army signifies the truths of the Word, and hence also the angels who are in them. There the Lord disposes into the form and order of heaven, which is the Human Form from the Divine. "This disposition is the 'encampment,' and the heavenly order itself is the 'camps,' which are such that they can by no means be broken into by the hells." This Heavenly order of truths and of goods was represented in the arrangement of the tribes of Israel in their encampments, with the tabernacle of the Lord and the ark of the covenant in the midst. (A. C. 4236)

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Such also is the spiritual ordination of goods and truths in the church of the Lord, and hence, also, in the minds of those who are being regenerated.
     This angelic encampment is said to be round about them that fear the Lord. Those alone fear the Lord who reverence and obey from love; thus who worship Him from faith and charity in all they do. Obedience is not possible without fear, with those who are merely natural and with the infernal. This fear is the fear of actual punishment and consequent suffering But even this fear protects in externals so far as it restrains the actual doing of evil; but it is not that "holy fear" which "is the beginning of wisdom" and which brings with it the Divine presence; conjunction and consequent internal protection. Holy fear is from love alone. It is the fear of doing that which will grieve or injure the presence of the one who is loved and will cause separation.
     Obedience always implies a knowledge of what is to be done as well as the doing of it. He obeys best who not only knows but also understands and wills what is to be done, how it is to be done and the end for which it is commanded. These are the three degrees of obedience in which are the angels of the three heavens. Obedience to the Lord, or what is the same, life according to the precepts of the Word, indeed brings with it protection against evil; but without truths known and believed which teach the Lord's will and how it is to be done, there can be no obedience and no protection. The Lord can defend man from evil only by means of those things which are with the man, thus by means of the truths of faith and charity inrooted in him by the affection of truth. Without such a plane there is no dwelling place for the Lord and heaven; for without truth from good, or truth not only in thought from the memory but in life from affection, there is nothing in man which can receive the Divine Influx.
     With regard to the protection which flows from obedience to Divine Truth known and acknowledged from affection, it is to be observed that the Divine Truth Itself is the Divine Law of Order according to which all things in the Universe were not only created but are also continually preserved.

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Divine Providence is nothing else than the effective operation of the Divine Laws of Order. Everything, therefore, exists and becomes possible from order or by means of order; and that which is contrary to order is contrary to life, and, therefore, cannot be done or cannot continue to exist. (A. C. 8700.) The only true order, even on earth, is the order of heaven, which is the order or Divine Law of Divine Truth from Divine Good. But for man to live according to Divine order, and thus under the Divine protection, heaven must rule the world with him. (A. C. 9728.) The order of Celestial ends of love in the will must be formed and give quality to the order of spiritual truths in the understanding, and ultimated so as to become real in the external natural life of obedience according to the laws of Divine order in the natural world--which laws are those contained in the Letter of the Word as generals and as universals in the precepts of the Decalogue. "He who lives according to this order, that is, according to the order in which celestial, spiritual and natural things are, can by no means be violated by evil; for he lives in faith in the Lord, thus in the Lord." (S. D. 2677-9.)
Order itself in natural, spiritual and celestial life is the presence and protection of the Lord in Heaven. For it is declared that "Divine Order is the Lord in Heaven, since the Divine Good and Divine Truth from Him make Order, yea, indeed, they are Order." (A. C. 4839, 5703-4.) And, therefore, "As far as man lives according to Divine Order, so far is he in power against evil and falsity, from the Divine Omnipotence; so far is he in wisdom concerning good and truth from the Divine Omniscience; and so far is he in God from the Divine Omnipresence." (T. C. R. 68.)
It will thus be seen that the protection of the Lord which surrounds those who fear Him is from the sphere of the Divine Truths of the Word which encompasses everyone who lives according to the laws of order. It is not derived from any spiritual or natural force existing outside of man's life, but it is from the reception of Divine Truths,--the laws of Divine Order, known, loved and obeyed, and which, by obedience, flow through man's understanding and will into the ultimate acts of his life and are there terminated.

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It is in these terminations of Divine Order that the Angel of the Lord encampeth round about those that fear Him. The Divine Power, especially the power of resisting the hells and of overcoming evil, in man and about him, is in the ultimates of man s life when these are formed and directed according to order or Divine Truth from the Lord. There is but little or no power in truths known, though they may be understood and even loved--as abstract propositions. The protective power of the Divine Truth and its irresistible force lie in its application to the actual conditions and circumstances of natural life, and especially in its application to the shunning of evils as sins against God. When man lives in this order he is safe and no evil can affect him, for the Lord in His Divine Human is immediately present, the First and the Last.
"Even though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff they comfort me." Amen.
RESIGNATION 1910

RESIGNATION 1910

The first wild cry of blinded grief is stilled;
Not ours to question what the Lord hath willed;
Life's utmost promise is for her fulfilled,
     And pain forgot;
We, whom her love of truth hath richly blest,
With thankful hearts receive this last bequest:
A trust in Him alone who knoweth best,
     And erreth not.

The mists of doubt that darkened yesterday,
The clouds of grief we deemed would ever stay,
In Heaven's peaceful morning cleared away,
     As we stood near;
O Lord, we rest contented with Thy choice,
O give us strength that we with her rejoice,
Together gladly harken to Thy voice,
     "Be of good cheer."

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SPIRITUAL CONCEPTS IN SWEDENBORG'S NATURAL PHILOSOPHY 1910

SPIRITUAL CONCEPTS IN SWEDENBORG'S NATURAL PHILOSOPHY Rev. J. E. BOWERS 1910

     When a student of the Writings of the New Church becomes familiar with the scientific and philosophical works of Swedenborg, he will not fail to be agreeably affected, and, indeed, at times deeply moved, by the spirit of sincerity and reverence which he finds to be a most notable characteristic of the author, and always in evidence. For in these works Swedenborg frequently expresses his entire dependence upon the Divine, and this in words which show very plainly that he fully realized it. The end he had in view, in all his literary labors, was to give information and instruction to all those desiring knowledge. And the information and instruction were, in a great measure, such as mankind had not previously come into possession of; and were given, not merely for the sake of men in Swedenborg's own day, but for the use of men in all future ages.
     From the interior intelligence which Swedenborg had acquired, he knew that all the mental and physical powers, to accomplish the noble end of use he had in view, were derived from God alone. And the profound acknowledgment of God, on the part of the man who, from a philosopher, was to become a theologian; the man who was being prepared for the most wonderful mission that ever fell to the lot of any finite human being; the man who was to be the Servant of the Lord Jesus Christ, in a sense unique, in a manner absolutely incomparable: this spirit of the full recognition, in the man, of his relation to the Divine, was certainly according to order, commendable, and in the highest degree appropriate. The idea of the thought of it fills the mind of a Newchurchman with admiration for the exalted character of the man; and he sees that in the nature of things it could not be otherwise; because all the excellent qualities that made the man were derived from the Lord, the Divine Man.
     It appears that from the Lord, by means of angels, spiritual ideas concerning important subjects were communicated to the mind of Swedenborg, even in his early childhood.

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In a letter to Dr. Beyer, from Stockholm, dated November 14, 1769, Swedenborg, who was then in the 82d year of his age, says:
     "I will now give you an account of my first youth. From my fourth to my tenth year I was constantly engaged in thought upon God, salvation, and the spiritual diseases of men; and several times I revealed things at which my father and mother wondered; saying that angels must be speaking through me. From my sixth to my twelfth year I used to delight in conversing with clergymen about faith, saying that the life of faith is love; and that the love which imparts life is love to the neighbor; also that God gives faith to every one, but that those only receive if who practice that love." (Dec., Vol. II., p. 279.)
     In the first chapter of the great work on Cosmology and related subjects, the PRINCIPIA, Swedenborg treats "On the means which conduce to true philosophy, and on the true philosopher." Under this head are expressed spiritual concepts on several important points, especially concerning God, the Infinite, the Divine Being, as the First Cause, the Creator of the universe. And "Supreme Intelligence with its infinite arcana," Supreme Providence, Love and Justice, are ascribed to God. These spiritual concepts evidently had their ultimate bases in the mind of Swedenborg by virtue of his acknowledgment of Divine Revelation, in the sacred Scriptures, or the Word of God. He was wonderfully protected from the effects of the falsification of the Truths of the Word which universally prevailed. His spiritual mind was in some measure opened and active from his earliest youth; so that under the influences from the Lord, by means of angels and good spirits, he had a general perception of the genuine sense of the Word, and hence the spiritual concepts so eloquently stated in many passages in the philosophical works. In the chapter under the heading quoted above, we read as follows:

     Without the utmost devotion to the Supreme Being, no one can be a complete and truly learned philosopher. True philosophy and contempt of Deity are two opposites. . . . The philosopher sees, indeed, that God governs His creation by rules and mechanical laws; but to know the nature of the Infinite Being, from whom, as from their fountain, all things in the world derive their existence and subsistence: . . .this is an attainment beyond the sphere of his limited capacity. . . .

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He will, therefore, acknowledge that, in respect to this supremely intelligent and wise Being, his knowledge is nothing: he will hence most profoundly venerate Him with the utmost devotion of soul; so that at the mere thought of Him, his whole frame, or membranous and sensitive system, will awfully, yet sweetly, tremble, from the inmost to the outermost principles of its being. (Principia, Vol. I., p. 35.)

     The Newchurchman who has the inclination and the time to read the philosophical works of Swedenborg will find that throughout these works there are presented, incidentally, the general principles of many of the doctrines of the New Church. In fact, it does not seem to be too much to say that, as regards universals, there are teachings in the philosophical works which have reference to, and are a forecast of and involve, all the Doctrines of the Word which were afterwards to be revealed by the Lord, through Swedenborg, in the theological Writings. Thus, for example, with reference to the fundamental doctrine of the Christian religion, the idea concerning God, the Divine Being.
     In one of the works we meet expressions such as the following: That the Father and the Son are one God, the Creator of the finite universe. In infinity and Divinity they are one and the same. The Deity himself became the last effect, at once God and Man. The Son of God assumed the Human Form; and our sole connection with God is through Him. Before the coming of the Messiah, nearly all mankind was in darkness. The Messiah came to connect us, as imperfect beings, through likeness with Himself, with the Divine end. By the grace of God, we have all matters revealed in Holy Scripture; so where reason is perplexed, we must at once have recourse to Revelation. (See The Infinite and the Final Cause of Creation, pp. 64, 65, 80, 81, 85.)
     In the works written by Swedenborg, while he was being prepared to become a theologian, there is contained a grand, stupendous, all-inclusive system of philosophy. But very few of the modern scientists have ever looked into these marvelous works, whose pages are luminous with most sublime teachings, concerning the things of creation which constitute the physical universe, and in which scientists of all kinds are so intensely interested. Yet, scarcely any of them have ever investigated the works of our Philosopher, or have drawn information from them, for use in the higher intellectual education of mankind.

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And wherein do we find the reason for this?
The reason is evident when we take into consideration the fact that the learned, in Christendom, especially scientists and investigators of physical things, have ignored Divine Revelation, and so drifted away into a state of the love of self-intelligence. They became naturalists, and the infatuation took possession of their minds that nature created the universe, that matter created mind, that the body formed the soul, and that man is self-evident. They became materialists and agnostics, and their minds were occupied with doubts and negations as to spiritual existences and the realities of the supernatural. They could not believe in the existence of the spiritual world, or the immortality and future life of man. By influences invisible and unknown to them, by a downgrade course, they were carried away to the extreme of negation, into atheism, the denial of the existence of God. Confirmation in fallacies, from appearances as they impress the senses +of the natural man, led to the fantasies, the vain imaginings, of self-intelligence. And thus the sciences, in consequence of the rejection of Revelation, and the denial of God the Creator, were the means of men becoming, not wise and truly learned philosophers, but spiritually insane.
The reasons, therefore, why men of science of the past generation could not be led to Swedenborg, so as to receive from his works genuine natural truths and the genuine principles of natural philosophy, to guide them in their investigations of the things of the material world,--the reasons for this are Perfectly evident, to any intelligent member of the New Church. Swedenborg ascribes all things to God; and all through his philosophical works teaches that things finite are produced from the Infinite. Atheistical scientists, on the other hand, had taught the absurd idea of creation by evolution, independently of a personal Creator; and many of them had not even the most general concept of a genuine philosophy, namely, that all things of nature ore effects, which are produced from the First Cause. It seems that it was considered to be unscientific to believe in a First Cause; and this evidently for the season that it logically involves the belief in a personal Creator, the belief in the Divine Being, the Divine Mind, consequently in a God of supreme Wisdom and Goodness, the Eternal, the Omnipresent and the Omnipotent.

737

We are not forgetful, however, of the interesting fact, that in more recent years, in our own day, there have arisen, in continental Europe, several eminent men of science who are notable exceptions to the class of scientists concerning whom we have spoken. As New Church people we have cause to be interested in the work that is going forward in Stockholm, the city of Swedenborg's nativity, at this time. We have reason to rejoice on account of the movement that was inaugurated in the Swedish Royal Academy of Sciences,--of which Swedenborg was an honored member for many years,--the movement begun a few years ago, in recognition of Swedenborg as a natural Philosopher, and in the promotion of a more general knowledge of his philosophical writings, by the republication of some of those writings. This work may, perhaps, be of even greater significance, of greater importance in its effects relative to the New Church in the future, than we can estimate or know and apprehend at the present day. For it is certain that in the establishment of the New Church the Lord makes use of various instrumentalities, and all kinds of means that are available, to the accomplishment of that end. The idea that a man can ever enter into a knowledge and an understanding of spiritual things through mere natural science, is, of course, out of the question because it is an impossibility. But it is possible that the Lord can lead some men to the Doctrines, to the Revelation of the Divine truth in the Writings of the New Church; i. e., men who desire the truth, and who first became acquainted with Swedenborg by reading his philosophical works.
Returning now to our subject, let us consider, in brief, a few points concerning which Swedenborg, while writing philosophically, makes statements which, in the light of the Doctrines, are seen to be spiritual concepts. We have already quoted some remarks made in this sense, from the work on THE INFINITE, concerning God, and several distinct points with reference to God. In the same work are expressed ideas which involve spiritual concepts on many other subjects; as, for example, the idea of the origin of evil, as a consequence of man's imperfection.

738

Then also the idea that man is a microcosm, a miniature universe or world. That man is designed to live after death, in blessedness greater than is possible during his life on earth. Not to mention other points. But we may here add that Swedenborg was evidently receptive of influences from the Divine, through the spiritual world. And these influences opened his intellectual faculty, so as to give him a marvelous introspection; a view of the hidden and interior things of nature, to a degree incomparably beyond that ever known in the case of any other natural philosopher.
     So extraordinary, indeed, were Swedenborg's intuitions, as to the geometrical forms of the particles of substances; as to the essential properties of matter; as to the composition of the elements of nature; as to the operation of the forces of nature from the stupendous center, the sun, even to the circumference of our solar system: so grand and comprehensive was his idea of the immensity of creation, of the works of the omnipotent God in the Great Universe: that the thought of it all is most deeply impressive. And it suggests the thought that, in the Divine Providence of the Lord, Swedenborg may possibly have been in consociation with, and in the sphere of, men who had become philosophers in the other life, and had for ages been diligent students of spiritual philosophy, being thereby in the heavenly delights of intelligence and wisdom. But whether this is so or not, it is certain that our Philosopher received from above the illumination of mind with which he was supereminently gifted, and by which he was enabled to perform his use accordingly.
     One of the many noteworthy passages in the philosophical works, indicating the devout and submissive spirit of Swedenborg, is the one at the beginning of the work quoted from and mentioned above:

     In order that we may be favored and happy in our endeavors, they must begin from the Infinite or God, without whom no undertakings can attain a prosperous issue. He it is that bestows on all things their principles; from whom all things took their rise; from whom we have our souls, and by whom we live; by whom we are at once mortals and immortals; to whom, in fine, we owe everything. . . .

739

Our thoughts, whether we revolve them within, or utter them in words, or commit them to writing, must always be so directed as to have their beginning and end from Him; whereby the Deity may be present with gracious favor, as the First and the Last. (The Infinite, p. 5.)

An important fact to consider in connection with our subject, is that Swedenborg was introduced by the Lord into the natural sciences, from the year 1710 to 1744. This fact was stated by Swedenborg himself. As he was born in 1688, we know definitely the period of his life during which he was a man of science and a natural philosopher. And from the beginning of his career his perception became gradually clearer and more comprehensive, until his spiritual eyes were opened and all his inner senses became active by his intromission into the spiritual world, the world of grand realities and interior causes; where he saw in the light of the Divine Sun and beheld the stupendous and glorious things of the angelic heavens. Not until after that great change in his state by which he became, consciously and actually, an inhabitant of both worlds, could he fully understand and appreciate the source whence he had derived the interior ideas and the spiritual concepts which had been communicated td his mind, and which he had so frequently described in his philosophical works.
The work which Swedenborg accomplished in the course of the one-third of a century of his labors is something truly marvelous to contemplate. There has not been any one in the past, and there is no one living at present, who has been or now is able to grasp in all its fulness the immensity of the knowledges which with the Divine aid he was enabled to give to mankind. For he elaborated a new and sublime conception of the creation of our solar system, from the Infinite, from the Divine, from God the Creator. And let it be noted here, that this conception has nothing whatever in common with what is known as the "nebular hypothesis." The libel has often been perpetrated against Swedenborg,--although through ignorance or misconception as to what he teaches,-that he was one of the originators of this absurd and now obsolete hypothesis. No; Swedenborg's teaching is according to eternal truth, namely, that creation proceeded from the Infinite as the Center, and that, beginning with the formation of the sun, and then by means of the sun, the circumferences were produced, which are the planets and satellites of our solar system.

740

But the nebular hypothesis is the illogical and irrational idea, contrary to all analogy in nature, that creation proceeded from the circumference toward the center.
Swedenborg was introduced into the natural sciences by the Lord in order that he might be prepared to become the human instrument through whom the Lord could give a Revelation of the spiritual sense of the Word and thereby effect His Second Advent. He says that the Lord granted him "to love truths in a spiritual manner, i. e., not on account of honor or gain, but on account of the truths themselves; for he who loves truths for the sake of truths, sees them from the Lord." (Dec., Vol. I., p. 257) In such a state as is indicated here, and as is manifested in all his works, it necessarily follows and is to be expected that our Philosopher should have had spiritual concepts; that there should be with him a Perception of some of the most general spiritual truths, from the love of natural truths "in a spiritual manner." And it was by virtue of this perception that he had the ability to understand and to view interiorly the things of nature; and that he could work out in regular order, from the lowest forms to the inmost forces and operations,--and thus present in one vast system,--the philosophy concerning all things of the material or physical universe.
The ultimate Purpose for which, in the Divine Providence of the Lord, this system of philosophy was given is, indeed, momentous. For it is in order that the spiritual things of Revelation "may be taught and understood naturally and rationally;" for spiritual truths correspond with, terminate in, and rest upon, natural truths. Thus the truths, and principles of good corresponding to them, of a genuine system of natural philosophy, are the permanent ultimate foundations of Heaven and the Church,--of the Church signified by the New Jerusalem in the Apocalypse,-- the Church now being established, and which is to endure for ever. The means, therefore, are most abundantly provided, for the natural instruction for the sake of the spiritual enlightenment of the men of the Church in the everlasting progressions of this mundane life, and afterwards of the more real perfect life in the world to come.

741

     Swedenborg could not, by his most diligent scientific and philosophical researches, solve the mystery which was the principal object he had in view, namely, to discover the nature of the human soul, and its connection with, and its operation in, the body; for to do this was a thing impossible, which he evidently did not fully realize at the time. But, in his endeavors, he presented to the people of the world interior and truly philosophical knowledges,--a vast, exhaustive, and wonderful fund of anatomical information concerning the human body. And he also made a near approach to the truth in the concepts he formed as to the soul. He at last reached the conclusion that the soul is in the human form and will continue to exist in this form after the dissolution of the body. Also that there will be a resurrection of man; that man is an immortal being, destined to live in a state of blessedness for ever, in a better, a purer, and a more desirable world than this, in which are the mere beginnings of man's existence. In glowing terms, indicating an ardent spirit, a profound conviction. Swedenborg describes his exalted idea of man in the future state, if he attains his true destiny.
     "Among the higher [things] we may specify the knowledge that after the death of the body felicity of felicities awaits the soul that is pure; felicity eternal, because in God and immediately from God; felicity incomprehensible and ineffable" And then he continues in the same place: "Among the highest things we should reckon the belief that God is the Creator of the universe, omnipotent, all-provident, omniscient; who is to be worshiped, to be adored, to be loved; that the very means leading to Him are to be adored as Himself; that He is life eternal; the end of ends; the Ruler of all things." (Economy of the Animal Kingdom, Vol. II., n. 329.)
     In a short paper only general sketch of our subject can be given. The full presentation of it would require a volume to be written. In the works published later than those from which quotations have been made,--in the WORSHIP AND LOVE OF GOD, the ANIMAL KINGDOM, and in the ]RATIONAL PSYCHOLOGY,-are many evidences of Swedenborg's intuitions concerning spiritual verities. And we find that the philosophical works, and the Writings of the New Church afterwards given by Divine inspiration, as to their entire contents, are a universal and harmonious system of scientific, natural, spiritual and Divine Truth.

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Natural things are in every way the bases of things spiritual and celestial. The teachings in the scientific and philosophical works are the necessary and ever enduring foundations of the Divine Edifice formed by the Builder of the Universe. And this is the Heavenly Doctrine of the New Jerusalem, the beautiful and glorious City of God, of which it is said in the Apocalypse that "the Lord God Almighty is the Temple of it, and the Lamb."
GOTHENBURG TRIAL. AN ANALYSIS OF DOCUMENTS 1910

GOTHENBURG TRIAL. AN ANALYSIS OF DOCUMENTS Rev. C. TH. ODHNER 1910

     1770. April 30. Stockholm. Swedenborg's sixteenth letter to Dr. Beyer. He speaks of the failure of a plot in the Royal Council to forbid all mention of Swedenborgianism. Several members of the House of the Clergy have expressed themselves handsomely in regards to the Doctrines, but he is totally ignorant of what has taken place [more recently] in the Royal Council. Next June he intends to travel to Amsterdam, in order to publish the "Universal Theology of the New Church." "The worship of the Lord is the foundation therein, and if upon that foundation the true house or temple be not built, others will erect upon it lupanaria or brothels." (Dec. II:369.)
     1770. May 1. Swedenborg's letter to General Tuxen, of Elsinoer, reviewing the Gothenburg affair. He states that he had sent a copy of his letter to Dr. Beyer, (of April 12th, 1770), to the Royal Council, where it had been read and had caused a change in the intended proceedings (against Beyer and Rosen). "It had been resolved in the Diet, as well as in, the Royal Council, that my person was not to be touched." (Doc. II:371.)
     1770. May 2. Bishop Lamberg, in the Consistory, states that for the present he has forbidden theological students in the College to preach in the churches. Ekebom insists that College students, intending to depart for the University, be earnestly examined to find if they have been captivated by Swedenborgianism and that he (Ekebom) be the examiner. (B. II:174-176.)

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     1770. May 5th. The Royal letter of April 26th, is read in the Consistory. The Bishop orders Beyer to cease all teaching of Theology, and all instruction in the Hebrew and Greek of the Scriptures,--such instruction being now handed over to Dean Kullin. Rosen is also warned not to mix any Swedenborgian corruptions into his lectures on Cicero and Terence. The two Doctors are forbidden "to make proselytes to the Swedenborgian heresy, or to hold conventicles and private lectures to the young, to exalt the Swedenborgian doctrine in social gatherings, at the expense of our pure Lutheran doctrine." Beyer and Rosen demand a complete copy of the Royal Letter, in order to be able to obey its instructions, but this is refused on account of the "silence" imposed, and only extracts are communicated to them.
     1770. May 10th.* Stockholm. Swedenborg's letter to the king; he appeals for royal protection, inasmuch as he has been treated as no one ever has been treated before; in Sweden; reviews the persecution against him, and complains that all (official) information as to the whole case has been withheld from him, and that he has been condemned without a hearing, and his books forbidden. He reaffirms his Divine commission, and maintains that "it is wrong to declare it to be untruth and falsity, even though it be pronounced as something that cannot be comprehended." He therefore requests copies of the official documents in the case, "in order that I may at once be heard, and may show forth the whole of my treatment before the public at large." (Doc. II:373-377. Complete copy of original never yet published, in A. A.)
     * The copy of the original, in A. A. is not dated. In Doc. II:377, the hypothetical date of May 10th is affixed, but without proofs. It was read in the Royal Council on June 27th, 1770, according to a note on the original in the Royal Archives.
     1770. May 16th. Beyer and Rosen, before the Consistory, are officially scolded by the Bishop. They are ordered to stand up, but Rosen protests against the removal of their chairs, as long as they had not been deprived of their membership in the Consistory.

744

The Bishop then solemnly addresses them. He professes to be moved by great pity for his two beloved brethren in Christ, and looks upon his present duty as the most solemn in his official life, but he is convinced that the accused have been actuated by the lust of wishing to appear above others. For this purpose they had undertaken the zealous study of Swedenborg's writings, before they had thoroughly studied the creedal books of the Lutheran Religion. In spite of their gross ignorance of the Religion, which they had sworn to support, they had dared to defend before the King himself doctrines which were diametrically opposite to our most holy faith, and had thereby caused a great offence and scandal. Through their stiff-necked heresy they would probably cause the College to be deserted by the students. If they would not repent, the other members of the Consistory would have chills upon entering the council chamber. The Bishop "most tenderly" advises them to acknowledge the error of their ways, in order to avoid the punishments legally provided for incorrigible heretics.
Rosen declares his dissatisfaction with this scolding, which really did not concern him. He was quite willing to promise, in writing, to abstain from Swedenborgianism, but he had been led to have a high regard for Swedenborg's opinions through Roempke's DE REPROBATIONE, which had been approved by the Bishop himself. Lamberg replies that the insinuations against Roempke and himself looked very much like malice. Beyer and Rosen repeatedly demanded that their protests be inserted in the Minutes, but this is denied them, as the Bishop doubts the sincerity of their promises to abstain from a public propaganda in favor of Swedenborgianism, when nevertheless they would remain secretly devoted to it in their hearts.
Upon the persistent refusal of the accused to be catechized, their demand that their written memorials be read was acceded to. Beyer, in his memorial, promises to obey the Royal command in everything belonging to the performance of his office. Rosen makes a similar promise. The Consistory, however, expresses dissatisfaction at the very general and insufficient terms of their promises, but the accused maintain that they have fulfilled everything required of them in the royal letter.

745

The Consistory resolves to report to the King the unsatisfactory attitude of the accused. (B. II:183-194)
     1770. May 23d. Beyer and Rosen are again before the Consistory. They are again told to stand up, and their chairs are removed from the table. They formally protest against the insulting epithet of "heretics" applied to them by Bishop Lamberg, against the accusation of ignorance, and against the removal of their chairs. The accused again refuse to be catechized. The dictata are brought up and discussed at length, a number of the students being examined in the presence of the Consistory. After the accused had been told to leave the room, the Bishop brings up a number of "rumors" according to which the accused had left out certain words when reading the Litany, and even had changed the language in the Lord's Prayer. It was also said that they had, in a social company, so insulted the orthodox doctrine that a minister present had been obliged to leave with tears in his eyes. Some of the members of the Consistory said they had heard these rumors, while others had not, but all united in "most respectful thanks to the Bishop for his great tenderness, zeal and activity for the purity of our most precious doctrine of salvation, and promise him their support in his campaign. It is decided to forbid Beyer and Rosen to take any part in the approaching ordination of new ministers. (B.II:195-204.)
     1770 June 20. Letters from the Consistory to the king, reporting the refusal of Beyer and Rosen to repudiate the Swedenborgian doctrine, and recommending that they be deposed from their office as teachers in the College. (Sundelin, p. 98) There is no account of this in the printed Minutes of the Consistory.
     1770. July 19. Stockholm. Swedenborg's letter to Augustus Alstroemer, of Gottenburg, denying the claim that the Royal Council is pontifex maximus in religious matters. (Doc. II.378)
     1770. July 23. Swedenborg's seventeenth letter to Dr. Beyer, enclosing a copy of a letter addressed by him to the three Swedish Universities. (Doc. II:379.)

746

     1770. July 23. Swedenborg's letter to the Universities of Upsala, Lund, and Abo, protesting that the Royal Council, "far from being the pontifex maximus in religious matters, are simply the vicarius vicarii pontificis maximi, since Christ our Savior, is alone pontifex maximus; that the Houses of the Diet are His vicarius, and therefore are responsible to Him; and that the Royal Council is the vicarius of the, Houses of the Diet, and only as such has plenipotentiary power; and consequently it is pontifex or vicarius pontificis maximi. . . "Every lesser pontifex or vicarius pontificis maximi ought to have his Consistory. The Diet has its Consistory in the House of the Clergy; the Council of State has its Consistory especially in the Universities, but in the decision of this case the Council has made the Gothenburg Consistory its Consistory, adhering word for word to its opinions, not knowing that this case has been the most momentous that has been before any Council in 1700 years, because it concerns that New Church which is announced by our Lord in Daniel and in the Apocalypse, and agrees with what the Lord hath said in Matthew 24:22.). (DOC. II:380; original in Kahl's NYA KYRXAN, P. 72.)
     1770 Aug. 1. A memorial from the country ministers in Laholm district is read in the Consistory, describing their horror at the Swedenborgian heresies, and their inability to remain in subordination to a Consistory, members of which are of another doctrine, etc. They want to know why the prosecution is not more active. (B. II:207-211)
     1770. Aug. 15. Dr. Rosen having demanded his legal privilege of occupying the position of "rector," (i. e., superintendent), of the College, in annual rotation with the other professors, this privilege is denied him by Bishop Lamberg, because the "rector" is to read the Scriptures in the morning worship at the School. Further memorials are received from the country ministers, describing their awful horror, and their reluctance to send young men to the College in Gothenburg. Beyer and Rosen demand copies of these memorials, but are refused. They insist that the reception of such documents as evidence against them is totally illegal. Roempke, for the last time, supports Beyer and Rosen. (B. II:212-213.)
     170. Aug. 29. The Rev. Samuel Strom, of Abil, who "had in haste signed" one of the memorials, writes to the Consistory retracting his signature, as he does not wish to have his name used in an accusation against innocent persons. (B. II:218-219.)

747

     1770. Sept. 5. Further memorials from the country ministers; also one signed by Elizabeth Homan, "a deeply grieving widow," who does not dare to send her four sons to the heretical College in Gothenburg. (B. II:220-226.) The Consistory resolves that Rosen is to be passed over at the coming change in the rectorate. This resolution is reported to the king, but is not included in the printed Minutes. (Copy of original in A. A.)
     1770. Sept. 7. Rosen sends a memorial to the king, appealing against the discrimination made against him by the Consistory. He re-affirms his innocence and the sincerity of his intentions to obey the commands of the royal letter of April, 26, (Copy of original in A. A.)
     1770. Sept. 16. Dean Kollinius in a letter to the Consistory makes inquiry as to the method of withdrawing Beyer's volume of SERMONS from circulation. Persons possessing the book might be willing to surrender it, if the money paid for it be returned to them. Who, then, is to pay for it? The Consistory resolves to report this new difficulty to the king, with the question whether Dr. Beyer should not be required to return the money received by him for the book, which had been published at his own expense. (B. II:232-233.)
     Dr. Roempke formally reports to the Consistory that Dr. Rosen had recently during a lesson struck Roempke's son in the face with an umbrella, upon which the father had forbidden his two sons ever again to attend Rosen's lectures in the College, The Bishop immediately orders a thorough investigation of this momentous case, which occupies many solemn sessions, and is finally reported to the king. As it has only an indirect bearing upon the heresy trial, we will not dwell further upon it. (B. II:235-241.)
     1770. Oct. 10. Rosen's memorial to the king, protesting against the persistent injustice of the Consistory against him. (Copy of original in A. A.)
     1770. Dec. 7. Royal Letter to the Consistory. (See under Jan. 31, 1771.)

748

     1771. Jan. 31. Beyer and Rosen are again before the Consistory, to hear the Royal Letter of Dec. 7, 1770. The meeting is introduced with a long quarrel as to whether the chairs of the accused are to be removed or not, but they are finally permitted to remain. The letter itself begins by reprimanding the Bishops and the Consistory for withholding information from the official Minutes. As to Beyer and Rosen, the king is not quite satisfied with their promises to renounce Swedenborgianism officially, and they are common "to publish by the press within eight days some public proofs, through suitable aphorisms, examined by the Consistory, that they have personally rejected the Swedenborgian doctrines." The accused, however, are to be treated "with mildness and Christian charity, without reproaches for the past." Aurell must not be permitted to publish any further documents for the past." relating to this case. The complaints about Rosen having beaten Roempke's boy is left to the Consistory itself to act upon. The meeting ends by the Bishop making tender and heart-moving representations "to accused, begging them to pray faithfully to God for true enlightenment so that they may recognize their errors, etc. (B. II:256-263.)
     1771. Feb. 7. Beyer and RosCn state that they have not yet been able to prepare "Aphorisms," as they had not until yesterday received a copy of the royal letter, but they deliver written declarations respecting their intentions. (B. II:264-267.)
     1771 April 10. Beyer and Rosen deliver their "Aphorisms to the Consistory, together with special memorials. Beyer's memorial is printed in the Minutes of the Consistory. The Bishop now insists that Beyer absent himself, but the latter refuses to leave the room, "declaring as violence anything that may be done to hinder the ordinary Performance of my office, without legal trial and judgment." The Bishop then states that Dr. Beyer "by no means shall dare" to read the New Testament to the students in the College. (B. II:270-274)
     1771. April 11 The Consistory reports to the king in regard to Beyer's defiant attitude, and that the rector of the College had been instructed to order the students to leave the class-room in case Beyer should dare to read the New Testament to them. (Copy of original in A. A. See also B. II:275.)

749

     1771. April 17. The Consistory reports to the king that "there had been no change in the opinions of Beyer and Rosen, but that, on the contrary, in their new declarations, they had in almost every word defended Swedenborgian expressions and doctrines." (B. I:138, SUNDELIN, 100.)
     1771 April 30. Amsterdam. Swedenborg's eighteenth letter to Beyer; he states that it would be of no use for him to present himself before the Royal Council as tertius interveniens, as he had already done so, (in writing); he intends to complain at the next Diet. The "Universal Theology" is soon to be published, after which "the Lord our Savior will operate both mediately and immediately towards the establishment, throughout the whole of Christendom, of a New Church based upon this Theology." He pities the adversaries when they enter the other life. (Doc. II:382.)
     1771 May (1st?). Dr. Beyer, in a long and powerful memorial to the king, complains of the unjust and illegal treatment meted out to him by the Bishop and the Consistory. He has been deprived of the privileges of his office, without a legal trial and hearing, without specification as to any official misdemeanor, and without an opportunity to Prove his innocence. He appeals to the king for protection in his office, "until such time as I, after legal trial and judgment, shall have been deposed from my office on account of some crime." (This was read in the Council on May 14, 1771. COPY of original in A. A.)
     1771 May 2-8. A controversy breaks out between Lamberg and Ekebom in the Consistory, on account of some political matters. The Bishop overwhelms Ekebom with reproaches; the latter tries to reply, but the Bishop and all the members of the Consistory leave the room. (B. II:137, 138)
     1771. May 14. The case of Beyer and Rosen is considered in the Royal Council. It is admitted that there is much that is true and useful in Swedenborg's writings but that the accused Doctors had only been asked to refute such of his tenets as contradict the orthodox faith. Since they could not be brought to do this, there was now no other recourse open but to refer the case to Gota Hofratt, (the Court of Appeals of Southern Sweden), to be treated according to the civil laws. (Copy of original. in A. A.)

750

     1771. June l. Jonkoping. The attorney-general of the Court of Appeals, having received all the documents of the case, delivers as his opinion that the "Swedenborgian doctrine needs no further examination or refutation, since the crown has altogether condemned, rejected and forbidden it." He then calls upon Beyer and Rosen to deliver written explanations on the points of which they have been accused. (B. I:139; SUNDELIN, P. 100.)
     1771. July 2; Amsterdam. Swedenborg's nineteenth and last letter to Beyer; he states that he intends to enter a formal plaint to the Diet against the proceedings of the Royal Council in the Gothenburg matter. He encloses two copies of the printed pro memoria against Dr. Emesti. "What is said therein applies also to your Dean." (Doc. II:389.)
     1771. Aug. 10. Beyer and Rosen hand in their declarations to the Court of Appeals. Beyer testifies to his own orthodoxy according to ecclesiastical laws and remains convinced that the Swedenborgian doctrines are in full harmony with the Bible, as would be evident if they were to be examined by impartial men of the Church. Rosen points out that the decision as to the orthodoxy of Swedenborg and consequently of the Gothenburg doctors, does not belong to the office of the attorney-general, but to the theological faculties of the universities. The two doctors, of Appeals, until the Universities have been heard from. (B. 1:139-141; SUNDELIN, P. 101-105.)
     1771. Dec. 19. The royal letter of May 14th, is read in the Gothenburg Consistory. The case has been referred to the Gota Court of Appeals. Until judgment is rendered, Beyer and Rosen are forbidden to give any theological instruction. In regard to Roempke's dissertation and Beyer's SERMONS, the Crown has demanded a report from the Consistory of Upsala. (B. II:276-277. This is the last meeting of the Consistory reported in Berg's volume. )

     1772.

     1772. June 17. The Court of Appeals, on the remonstrances of Beyer and Rosen, decides to let the case rest until the Consistory of Upsala shall have expressed itself. (SUNDELIN, 106.)

751

Robert Sundelin, professor of Church History at Upsala, in his work on THE HISTORY OF SWEDENBORGIANISM IN SWEDEN DURING THE EIGHTEENTH CENTURY, (Upsala, 1888), states that "after Beyer's SERMONS and Roempke's dissertation had been read by Professors Kinmarck and Amnell, they became convinced that the accusation which had been raised against the Gothenburg Consistory as a whole and against Lamberg and Roempke in particular, could not de answered. Archbishop Beronius, who was known for peacefulness, equity, and caution, found it highly distasteful to put a Bishop and a whole Consistory on the bench of the accused, and he managed privately to secure permission for Upsala Consistory to be excused from the duty of presenting the results of their inquiry." (SUNDELIN, P. 107.)

     1773.

     1773. June 16. The Chancellor of Justice, Liljestrale, personally examines Beyer and Rosen in the Gothenburg Consistory. The chancellor speaks very falteringly of the great learning and penetration of the two Doctors, and asks if they would not now sincerely repudiate all devotion towards Swedenborgianism, and again enter into communion with the Church. Beyer replies that they had neither been devoted to any heresies nor had they ever been out of the communion of the Church. As they were well acquainted with Swedenborg's Writings it was but natural that their judgment would differ from that of the other members of the Consistory, who were not acquainted with them, but this did not form any lawful reason for condemning them as heretics. In spite of their repeated requests for a "catalagus errorum," or for specification of any single erroneous doctrine, not a single point had to this day been brought against them, still less proved against them, nor would this ever be done. (Copy of original in A. A.; see also B. I:142; SUNDELIN, 109.)
     1773 Sept 6. Death of Dr. Johan Rosen. (B. 1:143.)

     1774.

     1774. April 27. Dr. Beyer sends a memorial to the king, asking for permission to resume the teaching of Theology in the College, in view of the prolonged silence of the Court of Appeals. (Copy of original in A. A.)

752

     1774. May 27. Letter of the Gothenburg Consistory to the crown, advising refusal of Beyer's recent request. The history of the whole case is reviewed. In spite of all warnings Beyer, in September, 1771, had lectured privately in Greek on certain chapters of the Acts of the Apostles; moreover, the Swedenborgian propaganda in Gothenburg is still being kept alive through the circulation of Swedish versions of Swedenborg's writings. In fact, instead of explaining the Bible according to the accepted Creeds, Beyer insists upon explaining the latter according to the Bible. Otherwise he is a very useful man in the College, and should be kept in the field of classical literature where he possesses great merits. (Copy of original in A. A.)

     1775.

     1775. Bishop Lamberg informs the Consistory that Dr. Beyer has again been detected in leading Swedenborgian conventicles, and in lecturing privately on theological subjects. (SUNDELIN p. 110.)
     1776. June 18. Jonkoping. The Court of Appeals in a letter to the king reports that no judgment in the Swedenborgian case has been reached, inasmuch as nothing has been heard from the Upsala Consistory. The Court does not know what to do in the case. (Copy of original in A. A.)
     1776. Nov. 26. Stockholm. Royal Resolution commanding that the case against Beyer be allowed to rest, since the Consistory of Upsala has not yet reported on Beyer's SERMONS. (Copy of original in A. A.)

     1777.

     1777. Sept. 18. Skara. Letter from Bishop Forsshenius, of Skara, to the Chancellor of Justice; he complains of the introduction of Swedenborgianism into his diocese from Gothenburg. "A number of old ladies, who have not been married in this world, are said to be greatly enamored of these doctrines, because Swedenborg promises a happy marriage to everybody in the eternal life, contrary to the words of our Savior in Matth. 22:29, 30." Dean Magnus Varelius has written a large work in refutation of the heresy, but the Bishop has not granted him permission to print it, as he has been told that the king has forbidden the writing or printing of anything against these absurdities.

753

The Bishop wishes to know if this rumor is correct. (Copy of original in A. A.)
     1777. [Oct. ?]. The Chancellor of Justice, Liljestrale, replies to Bishop Forsshenius. He regards the Swedenborgian doctrines so absurd that they can never become dangerous. Swedenborg's visions are an hereditary evil, inherited from the father, Bishop Swedberg, who in his old age began to have heavenly revelations. The writer then describes his interview with Beyer and Rosen in Gothenburg, 1773, when the two Doctors "as good as recanted their former opinions, and by no means would admit that they adhered to Swedenborg. Some old ladies had indeed been converted to his insanities, but they deserved pity rather than notice, and the Chancellor had therefore advised the king to let the case rest, as it would in time die out of itself. For the same reason he would recommend "our learned Dean, Varelius, "to look for some more worthy subject for his pen, for instance, Hermhutianism, "which is worse for the souls of men than 'frenchmen' (fransoser), for their bodies." (Copy of original in A. A.)

     1778.

     Sept. 8. Jonkoping. The Court of Appeals to the king; recommends that the case against Dr. Beyer be considered lapsed and be struck off from the docket of the Court. (Copy of original in A. A.)
     1778. Sept. 14. Stockholm. Royal letter to the Court of Appeals, ordering the case against Beyer to be struck off the docket. (Copy of original in A. A.)

     1779.

     1779. Feb. 16. Stockholm. Royal Resolution granting permission to Dr. Beyer to resume instruction in Theology, whenever opportunity is offered to him. (Copy of original in A. A.)
     1779. March or April (?). Death of Dr. Gabriel Anderson Beyer, three weeks after the completion of his great Index Initialis to the writings of Swedenborg. (Doc. I:626.)
     (The End.)

754

HISTORY OF CREATION AS GIVEN BY MOSES 1910

HISTORY OF CREATION AS GIVEN BY MOSES EMANUEL SWEDENBORG 1910

     GENESIS.

     CHAPTER I.*
1.**     In the beginning God created the heaven and the earth. (V. 1.) Namely, in the beginning of time, when as yet there was no time. And the earth was waste and void, or according to the interpretation of Castellio, was without shape and form, (v. 2); that is, an unordered mass, called by the Ancients Chaos. And darkness was upon the face of the abyss, or, as Castellio renders it, the deep was overspread with darkness (ib.). The universe without atmospheres is not a universe, but a void, an solar rays, that is, light; wherefore without these atmospheres where is a vacuity, a void, or, nothing natural; and hence mere thick darkness. And the spirit of God moved upon the face of the waters, or, according to Castellio, moved itself to and fro over the waters (ib.). By the Divine Spirit is meant the ether, as may be evident from numerous passages in the Sacred Scripture.*** When these ethers had been produced, and lay over the earth, that is, over its waters which they moved to and fro; or when, by their pressure, they brought the surface of the earth to such a motion, God said, Let there be light; and there was light, or, as Castellio has it, and light existed (v. 3). By this is meant that, although the sun existed as the first creation of all, yet it was without light, because without atmospheres, which are the supports and vehicles of its rays; but as soon as atmospheres surrounded the earth, which was at first purely aqueous or fluid from the unformed elements of nature, then it began to be illummed, or to be suffused with light.

755

And when God saw the light that it was good; god distinguished between the light and the darkness, or, he divided the light from the darkness (v. 4). This was done when the aqueous globe,--now become a terraqneous globe, or earth with its ether; or, now encompassed by the etherial vortex,--began to rotate on its axis; for then, as is well known, darkness and light succeeded each other. Wherefore by this distinction of light from darkness, is signified that an axillary motion was impressed on the earth. (Concerning the days of creation, see below, n. 1445.**** And God called the light Day and the darkness he called Night. And the evening and the morning were the first day (v. 5). Before darkness came into existence by means of the circumvolution of the globe, no light could be predicated of the latter; and before night, no day. For nothing is known and distinguished except from its opposites or contraries. This is the reason why day is said to come into existence only after thick darkness or night has been first induced, together with the distinctions between light and shade. The globe, therefore, begins to be covered with darkness, and then with light. But by Day here, and in the following verses of this chapter, is not meant one ordinary day, but the whole space of that time, or that whole time of creation, in which the sun,--the globe of the future earth,--and also the etherial atmospheres, came into existence. For in the Sacred Scriptures, whole periods of time are frequently called a day, as will be still more clearly evident from what follows.
     * (According to the versions of Schmidius and Castellio.)
     ** The division into numbered paragraphs has been introduced by the translator.--TR.
     *** Cf. WORSHIP AND LOVE OF GOD, n. 38, note, where, some of these passages are cited.-TR.
     **** This refers to the work called ADVERSARIA, which follows immediately after the HISTORY OF CREATION; the last paragraph of the latter being marked n. 1, and the first paragraph of the ADVERSARIA, n. 2.-TR.
     2. And God said, Let there be an expanse in the midst of the waters, and let it divide between the waters and the waters; or, as Castellio renders it, that there should be a Liquid between, the waters, which should separate water from water (v. 6). By this Liquid is denoted the air, which is stretched out between the water of the earth, or, between the globe, then aqueous but afterwards terrestrial, and that etherial fluid which is also called water.

756

This is more fully explained by the words that follow, and especially in verse to, comparing Schmidius's version with that by Castellro. And God made the expanse, and distinguished between the waters which were under the expanse and the waters which were above the expanse, or, according to Castellio, He made the Liquid that should divide the water which was under the Liquid from that which was above (v. 7). No words were as yet in use to distinctively designate ether, air, and water; therefore they were named from their fluidity, that is, were called Waters, Liquids, Expanses, etc.; wherefore on account of the lack of words a single expression was used throughout this whole verse. When this had been done, God called the expanse, or this Liquid, Heaven (v. 8). Whatever is above us is called Heaven, and that which is below, or under our feet, Earth. Heaven, properly speaking, is the region where live spirits, angels, and the souls of the blessed; and this, in whatsoever place it be, even near to the earth, in the atmosphere, in whose interior or purer parts the heavenly life is lived. Things superior are also interior, and things interior are also exterior. Wherefore, as to our minds, we are inhabitants of heaven, even though as to our body we are inhabitants of earth. And from the evening and the morning came the second day (v. 8), or, the second space of time,--the space within which the aerial atmosphere was made. Here, as also above in verse 5, this space is called a day; for with God, who spake these words by Moses, a thousand years, that is an exceeding great space of time, is only as a single day [Ps. 904]. In order, however, that it may come to our understanding, this entire period is described as Evening and Morning.
3. And God said, Let the waters under the heaven be gathered together unto one place, that the dry land may appear, or, as Castellio renders it, Let the water flow together into one place in order that the dry land may appear (v. 9). These words make it clearly evident that, on the first and second day or time of creation, the universal globe, which was to become terrestrial, was, as it were, purely aqueous; and that it finally superinduced on itself a crust.

757

Thus the waters were gathered together under the heaven, that is, under the proximate or aerial atmosphere (v. 8), into one place; and the surface of this globe became Earth. For when this had been done, God called the dry land Earth, and the gathering together of the waters called he Seas, or, as Castellio renders it, He called the afflux or condux of the water Sea (v. 10.) And God said, Let the earth bring forth grass, the herb yielding seed (v. 11). The elementary particles which came up, or emerged, from the waters to their surface and formed that crust, or dry land,* could not as yet be such earthly particles as we now find in meadows, and which constitute the soil; but they were mere seeds; for the dust of our earth is born of the ashes of withered or dead grasses, plants, and trees. And therefore, since the whole surface of the earth that had now come into existence was a seminary, no other result could follow than that, from its universal bosom, it should bring forth grass, or produce the vegetable kingdom, which would afterwards serve the winged fowl and the beast for nourishment. The productions follow each other in this order, namely, that first should be born herbs, then shrubs or the smaller trees, and then the larger. For God then said that the earth should bring forth fruit trees which should give fruit, each after its own kind, and in which should be its own seed, upon the earth (v. 11). And the earth put forth shoots, that is different hinds of fruit bearing herbs and fruit bearing trees, in, which was its own seed (v. 12, Castellio). The time of creation, or the space of time, in which the dry land appeared, or in which this globe became like an earth, and in which was produced the vegetable kingdom with its fruits, was called the third day; for when these things had been finished, from the evening and the morning came the third day (v. 13). That this day was not an ordinary day is clearly shown by the words that follow:
* See aridam aut siccum, literally "or dry land, or the dry."--TR.
4. Then God said, Let there be luminaries in the expanse of heaven to distinguish between the day and the night (v. 14), and, (v. 18), to rule over the day and over the night, and to divide the light from the darkness, (Castellio).

758

It is indicated in verse 3, that these great luminaries, or the sun and moon, existed, in fact, from the beginning of creation; for the herb and the tree are produced by means of the sun. But before the axillary motion was impressed on the earth, and thence its circumvolutory motion in its orbit around the sun; that is to say, before the earth pursued its path according to the signs of the zodiac, there were as yet no regular times, or, these times were not duly divided into days and years. This regular distinction of times, or its distinction into days and years, is signified by these great luminaries, which God commanded to exist, that they might divide day from night, and might make signs and times, and days and years (v. 14); and that, shining in the liquid heaven, they might illumine the earth (v. 15). That, for the production of these times, the sun does not go around this little globe of our earth, but the earth goes around the sun; in other words, that the sun stands immovable in the center of its universe, while the earth goes around it, is indicated in the words that follow, namely, That God set or placed these luminaries in, the liquid heaven (v. 17). Here no mention is made of its apparent circumgyration, but only that they were made, to rule over the day and over the night, and to divide the light from: the darkness (v. 18). The space of time attributed to this work is called the fourth day; for when it was accomplished, From the evening and the morning came into existence the fourth day (v. 19). In this same day also the moon and stars are said to have been produced, although they had existed before; but they could not become apparent, especially the stars, before the shades of night, and particularly of autumn and winter, had been first induced. And therefore on this fourth, day, when regular times were introduced, it is said that the moon and stars were also created. This day therefore properly involves the production of times by the set alternations of the earth's circumvolution. For God made the lesser luminary to rule over the night; and the stars also (v. 16). Therefore God here says, that He made luminaries that they might illumine the earth (v. 17).
5. Then God commanded that the waters should bring forth swimming creatures, and fowls that should fly through the air above the earth. (v. 20).

759

Schmidius renders this differently: And God said, Let the waters bring forth abundantly the creeping thing, the living soul; and let the bird fly above the earth upon the faces of the expanse of the heavens. Now came forth little creatures bf a more ignoble stock, like worms. These, especially such as are born from damp and watery places, first creep, and afterwards, when they have laid aside their exuviae, they fly in the air like butterflies about the flowers and bushes. This may be evident from the very words of the verse. Fishes then came forth, from the smaller even to the largest; and likewise birds. For God created great creatures, the whale and every kind of water animal, and of winged fowl, all things whatsoever that move, and have their origin from the waters. (v. 21.) That the birds, however, did not draw their origin from water is apparent from other translations of this passage. Thus Schmidius renders it: God created great wholes, and Every living soul that creepeth, which the waters brought forth abundantly, after their kind, and every winged bird after his kind. When God had blessed these creatures that they might be multiplied (v. 22), then from the evening and the morning came the fifth day. (v. 23,--a day which comprehended the creation of all water-creatures and fowl.
6. Then God commanded that the earth should bring forth different kinds of living creatures, namely, of cattle,* of serpents, and of the wild beasts of the earth, or, according to Schmidius, Let the earth, bring forth the living soul, after his kind, cattle* and creeping thing, and wild beast of the earth, after his kind (v. 24.) That all this was done as commanded, see the following verse. The command that the earth should bring forth living creatures, refers to their corporeal texture from eggs, and not to their minds or souls, which were not drawn from the earth but from a purer or vital aura. But whether these bodies or eggs, as also those of the water creatures, or of the winged fowl, were produced immediately from the dust or slime of the earth, or whether they grew up mediately, through the fibers of subjects of the vegetable kingdom, it amounts to the same thing; for whether they sprang up immediately, or mediately in the way mentioned, they were nevertheless from the earth or from the dust of the earth.

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And when God saw, that this was good, He spoke as follows. Let us make man after our image, a likeness of ourselves; or, according to Schmidius, Let us make man in our image, after our likeness (v. 26). The expression, Let us make, being in the plural, renders it evident that all the persons of the Divinity, who were three, namely, Father, Son, and Holy Spirit, concurred in the work of creation; and that they perfected and completed it in Man; also that the Firstborn of the human race, i. e., Adam, was created into all the order of life and of nature, and hence in the Divine image, and after the Divine image; and because this image is within all order, he was thus created into a state of integrity, and into all perfection. What this order is will become evident from human life and its faculties when these are well examined. Therefore God created Mart after His image, that is, after the Divine Image, namely, male and female (v. 27). Here we have only a summary presentation of the work of creation; for though woman came into existence afterwards, being drawn from the rib of man, yet here the origin of both is set forth as one event. And He gave them fruitfulness, addressing them as follows: Be ye fruitful, multiply, replenish the earth and subdue it (v. 28). From these words, however, it does not follow that the woman was as yet made fruitful or gravid in the state of the integrity of them both. And have do not follow over the fish of the sea, and over the fowl of the air, and over all beast that move upon the earth (ib.). Adam, like a celestial spirit clothed with a body, was a native both of heaven and of earth, and he bore in himself the effigy or type of the Divine Kingdom. For his intellectual mind with its will was celestial, or was a spirit, and by means of this mind his body was to be ruled at the bid of God; and thus all ends were to be derived into uses, and uses into effects, according to order. Therefore to him was granted dominion over the whole orb, yea, and also over the nature of the world, which, like a vicarious deity, was to rule on earth, and to dispose all things to the ends and uses foreseen by God.
* In the Hebrew and Latin the word here translated Cattle, means all animals of the herd.--TR.
7. When these things were done, God noticed all the things that He had made, that they were exceeding good. (v. 31.)

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It is said of all these works, that is, of the works of all these days, that they were good or perfect, namely, each in its own kind and degree. The best is that which is supreme, or, is God himself with his Only Begotten and the Holy Spirit. All the things that follow in order are not best but are good; for from God nothing comes forth immediately except what is good and perfect. Everything imperfect exists from a cause in the created subject, and especially in man, who is gifted with free will, by the turning aside from order. Thus from evening and morning came the sixth day, (v. 31.), or the sixth and last part of God's works, of which man was the crown. Works ever more perfect came into existence one after the other, and therefore the most perfect, or man, came last in the series of successive creation. In this day or time, terrestrial animals arose as well as man,--a fact which again leads to the conclusion, that these days were numbered from their close, or from nature--which is likened to shade or evening,--to a beginning, or to Heaven, whence is the origin of all things; this is likened to morning, light, and day.
     8. The words God commanded, or God said, and it was done, are repeatedly introduced in this chapter, as in v. 3, 6, 9, 11, 14, 20, 24, from which it is evident that it was Speech by which all things were made and created. For the divine decrees and mandates become actual by means of His only Begotten Son, to whom Speech is attributed, and by the Holy Spirit. But to understand what Speech is, and what is meant by all things being created by Speech,--this indeed is a deep arcanum. And yet, it is perceived to some little extent, and thus obscurely, by means of the representations of the ends of our own mind. For in our mind, the Representations of all ends are what first exist; afterwards come decrees or mandates, which are the same as the Word or Speech wherein they are suitably dictated; and then follow the uses which are determined into deeds. A deed necessarily follows every Divine Representation by Speech, for in God alone is life, and the order of the universe is obedient to Him.
     * * * * *
     9. The origin of the earth, and also Paradise, the Garden, and the birth of Adam, have been dealt with in the first part of my treatise on the WORSHIP AND LOVE OF GOD,--but there under the guidance of the understanding, or according to the thread of reason.

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Since, however, no trust is to be placed in human intelligence unless it be inspired by God, it is to the interest of truth that we compare what has; been set forth in the above mentioned little work with what is revealed in the Sacred page, and, in the present case, with the History of Creation revealed by God to Moses; and that we examine how far they agree; for whatever does not absolutely agree with things revealed must be pronounced as wholly false, or as the raving of our rational mind. With this end in view, I have deemed it well to premise a very brief commentary on the first chapters of Genesis.
10. When I had made a diligent comparison of these chapters [with the work in question], I was amazed at the agreement. In our little work we first treated of the universal chaos, or of the great egg of the universe, as containing in itself both heaven and earth,--thus according to Genesis I., v. I. Then we treated of the planets, and of our earth, namely, that in their beginnings they, likewise, were unformed bodies or unordered masses; and that the etherial atmospheres had not yet risen to transmit the solar rays; and that therefore there was no universe but only a vacuity and void, and hence mere darkness; and, then, with the rise of the ether, which, in the Scriptures, is everywhere called Divine Spirit, these masses were surrounded [therewith] on with their evenings, nights, and morning,--according to verse 6, that they began to: rotate about their axis, and thus make days with their evenings, nights, and morning,--according to verses 6, 7 and 8. That our globe was first fluid, but that it superinduced on itself a crust, and thus became an earth,--according to verses 9 and 10; and that this terrestrial surface first produced the grass, and then lesser and greater trees, according to verses 9, 10, 11, 12 and 13. That seasons arose by the annual circumgyrations of the earth around the sun,--according to verses 14, 15, 16, 17, 28 and 19. Afterwards, that insects were brought forth, or, that creeping things arose, i. e., animalcula, and also fowl and fish, according to verses 21, 22, and. 23; then various kinds of living creatures,--according to verses 24 and 25. And lastly man after the divine image,-according to verses 26 and 27. Besides many other particulars which have been brought forth in the preceding History of Creation and, the commentary thereon.
(To be continued.)

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Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     For months the MESSENGER has been publishing a real estate advertisement of "Beautiful Elmwood, Mass. The only New Church village in the world."

     The Rev. William Whitehead, who is now a teacher of history in the College of the Academy of the New Church, has published, in neat pamphlet form, a sermon, delivered before the Bryn Athyn Society, entitled "The Rule of Discipleship."

     "It is a painful reflection that Urbana University, the only representative of higher New Church education on a liberal scale in the world, has been allowed to struggle for its existence for more than half a century."--N. C. REVIEW for Oct., 1910, p. 599."
     It will be an agreeable surprise to our contemporary, to learn from the current issue of the NEW CHURCH QUARTERLY that there exists, at Bryn Athyn, Pa., U. S. A., "a splendidly equipped and manned New Church University, the outcome of thirty-three years of earnest, devoted, persistent and intelligent effort to provide a thorough-going and distinctive New Church education for the sons and daughters of the New Church."

     We have received from the Massachusetts New Church Union a copy of its recent republication of Sampson Reed's OBSERVATIONS ON THE GROWTH OF THE MIND. This makes the seventh American edition of this little work, which, in its present form, comprises about 100 pages. It is truly called "Observations," being the recital of general reflections, of a pleasing and suggestive nature, rather than a treatise throwing light on the profound subject of the growth of the human mind.

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Indeed, on scanning the pages of this little work one wonders whether there is any real need of its republication. But whatever may be thought on this point, there can hardly be a doubt as to the historical interest that attaches to the "Biographical Preface" supplied to this edition by the Rev. James Reed, the son of the author, --a preface wherein it seems clearly shown that both Emerson and Carlyle were somewhat influenced by the modest work of this "Swedenborgian druggist."

"On our return to England from the Continent, whither we had gone after the close of the Swedenborg Congress, we were deeply moved at hearing of the Hon. Francis J. Worcester, president of the American Swedenborg Society, on July 29, after an illness of ten days. Mr. Worcester, with his wife and sister, had been our fellow passengers on the voyage from New York. We had several conversations with him on the subject of the Kramph case. He regretted the introduction into the case of the doctrinal question of CONJUGIAL LOVE, and he imparted to us some information in regard to the responsibility for this introduction which it will be important to have on record. So far as he had acted in an advisory capacity, Mr. Worcester had consistently counseled confining the case to its purely legal aspects. He had been of the opinion that a strict reading of the Kramph will did not favor the Academy contention; but as he learned more of the facts, and especially of the relations of Mr. Kramph to Mr. Benade and the Central Convention, his opinion underwent a gradual change. The last recollection we have of Mr. Worcester is of his presence at the meeting in Bloomsbury Street on July 11. He had just read the decision of the Supreme Court, and expressed satisfaction with it as "the only decision that could have been reached." On being asked whether this was not a change of view from what he had held before, he answered, "It is. But I did not know from what he had held before, he answered, "It is. But I did not know then what I have learned from Mr. Pitcairn."

The NEW CHURCH QUARTERLY for October, will come as somewhat of a surprise to those of our readers who have perused the July number whose more or less direct attack on the Academy is noticed elsewhere in these pages.

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We refer not only to the amende honorable made by the editor--which we quote in connection with the July utterance,--but also to the whole-hearted enthusiasm with which the educational work of the Academy is placed before his readers.
     In his review of the Academy's current JOURNAL OF EDUCATION, Mr. Buss, after enumerating the various departments of the Academy, its equipment, property, and endowment, continues: "Clearly, the New Church throughout the world ought to know something about a movement of this description* which has been attended by such results as have been here generally indicated. The 'Academy of the New Church' certainly seems to afford an object lesson, for all who are interested in the establishment of real New Church schools in this country, of 'how to do it.' In this department our brethren of the Academy have done and are doing a grand work for the New Church; and we heartily congratulate them upon it and honor them for it,--our serious differences from certain of their interpretations of New Church doctrine, notwithstanding."
     * We note the implied admission that hitherto knowledge of the Academy's educational work has been suppressed,--for the JOURNAL OF EDUCATION has been known to the magazines of the Church for the ten years of its publication. Clearly Mr. Buss has no intention of becoming a party to this policy of silence, and this, evidently, because his difference with the Academy is a doctrinal, not a personal one.--EDS.
     On another page the QUARTERLY adds to its review of the JOURNAL OF EDUCATION, an extended and highly commendatory notice of a paper on Socialism written by one of the graduating students of 1910, Mr. Troland Cleare, which, the editor concludes, "for a youth just graduating from college is extraordinarily good work."

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"AS OTHERS SEE US." 1910

A writer in the Yorkshire Observer for July 22d makes the recent Swedenborg Congress the occasion for an article on "The Swedenborgians." While believing that Swedenborg's works have had an enormous permeating influence upon the progress of theological thought, he is complimentary neither to the Writings nor to the New Church. The former are written in "dog-Latin" and "few, if any, can boast of having faithfully read their interminable pages of tautological exegesis." As for the Swedenborgians he recognizes "a small and somewhat bitter school among them, who refer to the Writings of the seer with a capital; W, and accept without question the statements contained in them." The rest of the Church "does not appear to be growing in the present generation, and one finds among those who attend its ministrations but a small degree of understanding of the doctrines. To a large extent their religion is hereditary, and its observances are attended in pretty much the same half-indifferent: spirit of doing what is proper to do as prevails in other sects. To a large number of them Swedenborg's Writings are quite unknown, except through the medium of those popular expositions which issue in a constant stream from the press of the Swedenborg Society and other propagandist institutions."
These observations by one who is evidently rather well informed, (possibly an apostate), gives Mr. Wm. McGeorge, Jr., an occasion for one of his usual diatribes in the MESSENGER against those "who spell the Writings with a capital W." The latter, he asserts, "do not hesitate to deny or ignore general principles or doctrines." Nevertheless he thus concludes: "While I have long opposed with great earnestness some of the particulars of the teaching of the Academy, I could find it in my heart to pray that we might all become Academicians in being loyal in a true sense to the Writings, and in constantly inculcating the absolute necessity of studying them faithfully, of understanding them fully, and then living the truth that we can only therein obtain." Yet three years ago the same writer stated that "In my judgment, the Academy is not, and never was a New Church body, is not a Church at all, but in its essence is opposed to all the distinctive principles of the Lord's New Church." (See THE KRAMPH WILL CASE, p. 122.)

767

COMMENTARY ON THE PSALMS 1910

     COMMENTARY ON THE PSALMS COMPILED FROM THE THEOLOGICAL WORKS OF EMANUEL SWEDENBORG, by the Rev. Robert S. Fischer, Massachusetts New Church Union, 1910, pp. 520.

     This is the third of the series of commentaries on the books of the Word, which were inaugurated in 1906 by the publication of the Gospel of Matthew. In the latter, and also in the Gospel of John, issued in 1908, Mr. Fischer was assisted by the Rev. Louis G. Hoeck, but in the present work he continues the series alone.
     The plan and execution of the work is in all respects the same as in the preceding books of the series, and neither as to its excellencies nor as to its defects is it necessary to add anything to what was said in the Review of the GOSPEL OF MATTHEW (N. C. Life, 1906, p. 729).
     As in the former volumes, the SPIRITUAL DIARY and the ADVERSARIA are entirely ignored,--as though they were entirely outside the pale of the "theological works of Emanuel Swedenborg." It is true that these two works give but few explanations of the Psalms, and their omission is, in itself, not very serious. What is serious, however, is, that the omission indicates the determined intention of the compiler to deliberately exclude these works from the category of the THEOLOGICAL WRITINGS, an exclusion which, both because of the implied denial of the value of these books and because it will seriously diminish the completeness of future commentaries, is to be greatly lamented. In addition to this, the compiler has again ignored those numerous places in the Writings where passages of Scripture are expounded, but without citation of chapter and verse.
     To say the least, these two omissions give direct denial to the compiler's statement, in his preface, that "for every passage of the Psalms which is therein [i. e., in the Theological Writings of Swedenborg], quoted or referred to, all that he has written is given"--italics ours. But, besides this, they involve an entire and costly revision of these commentaries before they can fully meet the needs of the Church.

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     APHORISMS OF "LIBERAL" VIEWS

     "It is not necessary to discuss the question of Swedenborg's credibility as a reporter of things heard and seen in the spiritual world, . . . For whether he saw, or only dreamed he saw, the symbol herein described, in concrete form, we know that the fact symbolized therein is true."
     "More and more men are becoming disinclined to any authority in religious matters, save the authority of the truth itself in its conformity with our scientific knowledge, and in its appeal to our rational faculty."
     "And so the applications of them [i. e., universal truths] given by Swedenborg were necessarily imperfect and in some cases characterized by error, manifest to every unbiased judgment,--errors due to the limitations of his knowledge and character."
     "We should believe them [the Writings] to be true only as we rationally perceive them to be true, and we may distinguish between that which is valuable to us, and that which is not."
     "Revelation did not come to an end with Swedenborg. To assume that it did is to tie ourselves down to the positions of a bygone century and to shut all the gates of progress."
     "Our doctrines are not the Truth. They are only the chart and compass which guide us in our explorations of the limitless range of truth."
     "The writings of the New Church are the largest cage ever invented, but they are a cage when we hold them in our own minds in an indiscriminating, arrogant, dogmatic way."--(The Rev. Arthur Mercer in the MESSENGER of Sept. 14th, 1910.)

     APHORISMS FROM THE WRITINGS.

     "There are two principles,--one which leads to all folly and madness, and another which leads to all intelligence and wisdom. The former principle is to deny all things, as when a man says in his heart that he cannot believe such things until he is convinced of their truth by what he can comprehend or be sensible of; this principle is what leads to all folly and madness, and may be called the negative principle. The other principle is to confirm the things appertaining to doctrine derived from the Word, as, when a man says and believes with himself that these things are true because the Lord has said so; this principle is what leads to all intelligence and wisdom, and may be called the affirmative principle." (A. C. 2568.)

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"In the other life they who remain in the negative are readily distinguished from other spirits by this, that on every subject relating to faith they reason whether it be true or not true, and, though it be shown to them a thousand and thousand times to be true, still they raise arguments of a doubting negative nature in opposition to every confirming proof, and, this; forever. They are in consequence blinded to such a degree that they are bereft of common sense,--that is, they cannot comprehend; what is good and true." (A. C. 2588.)
INSTANTANEOUS SALVATION BY FAITH ALONE 1910

INSTANTANEOUS SALVATION BY FAITH ALONE 1910

The Rev. Thos. A. King, writing in the MESSENGER for Sept. 21, relates the following confession from a new convert:
"He said: 'I had heard many curious things about the New Church. So one Sunday morning, something over two years ago, I decided to go to your church and hear for myself. For more than twenty years I had been under the dominion of a terrible lust which had nearly wrecked my life. I had prayed for help and had fought against it, but seemed to get no relief. I was completely in its power. Your sermon was on the subject of how the Lord had conquered the hells for all men and how He holds them in subjection, and that if one will trust in the Lord's victory he can be delivered now from the dominion of evil. It was a revelation to me, and as you preached I said, "Lord Jesus, save me now." I felt the lust depart, I clung to the Lord and joined the church, and from that day to the present time I have never felt the least desire for my old ways of life. My business brings me in contact with my old associates in business, but they all know that I have been saved from the evil that cursed my life, and while I say very little to them, they know that some power above myself has wrought a great change in my life."
In the next issue of the MESSENGER, the Rev. S. S, Seward labors to remove the impression of "instantaneous conversion" which the above "beautiful story" might make upon a New Church reader.

770

Supplying details from some unknown source of information, Mr. Seward affirms that the convert "was in just that state of sincere repentance that opened his mind to the operation of the Holy Spirit, and as he listened to the expounding of the means by which the Lord saves men, and saw its rationality and power, the Lord flowed in with that conviction of the truth that saved him from that time forward. It was a direct interposition of the Divine Providence in his behalf, but no greater or more wonderful interposition than the Lord is ready and willing and anxious to work for each one of us, if we are truly wishing to be rid of our sins."
A "beautiful story," truly, and "beautiful" comments, fit for any Methodist or Salvation Army paper! "Save me now!"--"I felt the lust depart,"--"from that day to the present time I have never felt the least desire," and it was the "conviction of the truth that saved him from that time forward" by a "direct interposition of the Divine Providence," etc.
How familiar these echoes from the ruins of the dead Church! One might think that those who uttered them had never read the works on the DIVINE PROVIDENCE, the BRIEF EXPOSITION, or the TRUE CHRISTIAN RELIGION. It has been evident for some time that the old dragon of Faith alone has been worming his way into the nominal New Church under the attractive guise of "faith in the saving power of the Lord," but never before has he ventured to show his face so openly as in the present instance. Could any Old Church revivalist wish for a more striking case of instantaneous salvation out of pure mercy by means of faith alone? Not only was the "conviction of the truth" the work of a moment, and the result of "influx" without rational study, but the very lust was removed instantly by a Divine interposition, without the laborious process of shunning evils as sins. Is it impossible for our brethren to realize that they are actually in the presence of the "fiery flying serpent" described in the DIVINE PROVIDENCE, n. 338-340? What will be the next development of this kind of "New Church" theology? The doctrine of Divine "interpositions" through the instantaneous influx of saving faith points logically to Calvin's favorite doctrine.

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NEW CHURCH QUARTERLY 1910

     The NEW CHURCH QUARTERLY for July hails with enthusiasm Mr. Seward's book, THE ACADEMY DOCTRINE: EXAMINED AND CONDEMNED. "This is a great, a brave and a necessary book," exclaims the editor, the Rev. J. F. Buss. "In our judgment he [Mr. Seward] has answered our brethren of the Academy; and we gladly and gratefully range ourselves by his side in the controversy." Mr. Buss especially commends the "right feeling" exhibited in the book, and its entire freedom from "animus," and as an instance he quotes Mr. Seward's claim that he has "never heard of any indulgences on the part of the young men of the Church that have not been excused, or justified, by more or less loose and imperfect knowledge of the Academy teachings; and this is one reason why this heresy must be exposed and extirpated."
     This statement Mr. Buss considers as "of the profoundest gravity; what is more," he adds, "our own personal and pastoral experience within the New Church, in widely separated parts of the world, forces the conviction upon us that it is substantially true! We have witnessed of late years what seems to us to be a growing but what is at any rate a grievous, laxity of conduct, even in the most unlikely quarters, among professing members of the New Church, in matters of common sexual morality," and he asserts that this condition is "traceable" to the editorial utterances of NEW CHURCH LIFE and other Academy publications.
     It appears that some of the readers of the QUARTERLY resented the comments of the editor on this subject, and hence we find, in the October issue, the following disclaimer:

     "Since the appearance of our July number, we have received several letters protesting against our review as an endorsement of libellous statements concerning the personal character and conduct, in matters of morality, of members of the Academy. We take this means of stating, in the plainest terms and most emphatic manner that we can command, that this is an entire misconception. In the first place, we did not--as, indeed, our review itself clearly shows--understand the book itself that we were reviewing, to intend any aspersions of the personal character and conduct of our brethren of the Academy, and did not, therefore, interpret any of its statements in such a sense; and we would state now, in the second place, that if any such aspersions were intended by any statement in the book, we desire to entirely and unequivocally dissociate ourselves from them.

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We reprint here from our April number (p. 176) what may be called the dying testimony of the late Rev. L. H. Tafel--who knew the men of the Academy well, from living among them for many years, although no longer a member of the Academy at the time--on this very point: 'All who are acquainted with the Academy and its blameless life, know also that it exalts Conjugial Love in its purity, and the love of offspring; and other New Church people should only rejoice and thank the Lord that this branch of the New Church, as well as the other branch, leads a life that should be a cause of gladness to all. As we said then 'Such a testimony, from such a source . . . must carry great weight with all who wish to do justice;' and it carries great weight--the more so as it is not the only testimony of the kind that has reached us--with ourselves. Our difference from the Academy is a doctrinal one; and our principle is the New Church principle that differences in doctrine do not divide, much less cause men to speak evil of others, where there is charity."

While we appreciate the kind intentions of the QUARTERLY in publishing this somewhat supererogatory testimonial as to the good character of members of the Academy, the fact still remains that our contemporary has stigmatized the Academy's doctrine as the cause of a general condition of evil prevailing in the New Church. "Differences of doctrine," indeed, "do not divide, much less cause men to speak evil of others, where there is charity." But when the editor of the QUARTERLY charges that this evil is distinctly "traceable" to the teachings of the Academy, he removes the discussion from the doctrinal to the personal plane, for evils of life are not abstract propositions. This, too, he has every right to do, if he is able to sustain his very serious charge by evidence as general in its nature as the accusation itself. Let the QUARTERLY, therefore, produce its evidence.
It is to be noted that the "grievous laxity of conduct" of which the editor speaks exists, according to his own testimony, in those circles where he has had personal and pastoral experience. The same, we presume, is true of the "indulgences" of which Mr. Seward speaks, since they have been practiced in quarters where the knowledge of the Academy's teachings is "loose and imperfect." Such conditions are truly deplorable, but it is self-evident injustice to put the responsibility for this evil upon the Academy.

773

It is a notorious fact that the reading of NEW CHURCH LIFE, and of any other Academy publication, has been systematically and persistently discouraged in the Church at large, and that all true knowledge of the Academy and its work and teachings has been very successfully withheld from the Church by a long and well established "policy of silence." How, then, can certain evils in the Conference and the Convention be "traceable" to the teachings of the proscribed journal or the proscribed body?
Mr. Seward claims that he has "never heard of any indulgences on the part of the young man of the Church that have not been excused, or justified, by a more or less loose and imperfect knowledge of the Academy teachings; and this is one reason why this heresy must be exposed and extirpated." The value of Mr. Seward's testimony as to what he has "heard" is somewhat impaired by his record at the trial in Lancaster, Pa., where another "hearsay" testimony which he volunteered was openly branded as "irrelevant, improper, and scandalous," and in consequence was thrown out of court. (See THE KRAMPH CASE, p. 196.) But, supposing that in this case he reports from actual knowledge of conditions within his own sphere of observation, how can the Academy be held responsible for the abuse and misrepresentation of its teachings within the circles of which Mr. Seward has any personal knowledge? It would seem, rather, that the responsibility rests upon those who, conscious that the knowledge is loose and imperfect, have not tried to correct the false impressions.
The editor of the QUARTERLY is, indeed, free to differ with the Academy as to the "interpretation" of CONJUGIAL LOVE, but in his sweeping endorsement of Mr. Seward's book he does not seem to have exercised his usual keen powers of discrimination. He himself, in years past, has nobly championed the Divine authority of the Writings, and most especially the Divine character of the work on CONJUGIAL LOVE, and yet he now joins hands with those who have persistently discredited that work even to the extent of trying to prevent its sale and circulation. We must confess to great disappointment that he should thus go back on his own distinguished record and permit himself to be drawn into an unqualified assent to manifest injustice and absurdity. Surely he cannot, on second thought, agree to Mr. Seward's curious "reason" for wishing to exterminate the Academy doctrine! "Loose and imperfect knowledge" of this doctrine prevails in Mr. Seward's entourage, "and this is one reason" why the doctrine itself must be "extirpated."

774

As well might he demand that the work on CONJUGIAL LOVE be extirpated because of the loose and imperfect knowledge concerning it which prevails in that part of the Church where the study of CONJUGIAL LOVE has been discouraged for nearly a century, and thus the Divine Truth withheld from the young people of the Church on the most vital subject of moral conduct!
Finally, does it not strike our contemporary as a remarkable act that, according to its own testimony, a growing and grievous "laxity of conduct" prevails among those who are suffering from a loose and imperfect knowledge of the Academy's teachings, while, on the other hand, and again according to its own testimony, the opposite is the case in those circles where the Academy's teachings are known closely and at first hand? "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."
"TO WHOMSOEVER IT MAY CONCERN." 1910

"TO WHOMSOEVER IT MAY CONCERN." 1910

     We have received the following letter from a correspondent who desires to remain anonymous:
     Editor NEW CHURCH LIFE:

     The undersigned, as a friend of the truth and reader of the work entitled LAWS OF ORDER FOR THE PRESERVATION OF THE CONJUGIAL, cannot, according to his own conscience, omit to give a warning word to whomsoever it may concern. My friends, do not pass a false judgment upon the contents of this book, as many have allowed themselves to do, without reading it carefully and, at the same time, comparing it with the work on CONJUGIAL LOVE itself. It is impossible for anyone who, in his heart, believes that the Revelation given through Swedenborg is Divine, to deny the truth of that valuable book, but it must be read carefully and cannot be read too often.
     (Signed.) A MEMBER of the Humbolt Park.
          Parish of the New Jerusalem, Chicago, Ill.

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Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The work of Church and School is now in full swing again. The weekly Friday supper had become so crowded, last season, that it has been decided to exclude, for the present, all undergraduate pupils of the schools,--a step that was taken after great hesitation and with much regret on all sides, since the supper is of great use in training the young for the society life of the Church.
     Two evenings were filled by Mr. Pitcairn, Mr. Odhner, and Mr. Acton, who gave a very interesting account of the Swedenborg Congress in London. Another evening was occupied with a delightful reception, given by Mrs. Glenn, in honor of the newly wedded couple, Mr. and Mrs. Gerald S. Glenn.
     On Sunday, September 18th, the worship was interrupted by an alarm of fire from Stuart Hall. It was on the third floor of the boys' dormitory, and had consumed all the furniture in one of the rooms before it was extinguished by the men and the college boys. A very serious conflagration might have developed if the fire had not been so quickly discovered and announced by little Evangeline Synnestvedt. It was not necessary to discontinue the morning worship, although many were anxious to know what had happened.

     THE ACADEMY SCHOOLS.

     On Thursday, September 15th, an impressive Opening Service brought many visitors to witness the long procession of eager pupils and dignified professors and teachers filing into the chapel. Bishop Pendleton, on this occasion, delivered an address, of even more than usual interest, bringing out, as it did, the suggestion that the various sciences and studies would ultimately find their logical co-ordination and subordination according to their relation to the two main doctrines of Divine Revelation,--the doctrine of Creation and the doctrine of Redemption.

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It was pointed out in general that the natural sciences relate more to the doctrine of Creation, while languages, history, and the humanitarian sciences, are centered about the doctrine of Redemption and Salvation by means of the Word; and it was shown that the former doctrine includes the latter, and hence is of more universal scope. A more perfect curriculum of studies would eventually be worked out from a realization of the bearing of the various sciences upon one, or the other, or both, of these two great doctrines. In the evening there was a social reception of the scholars by the Faculty. There were the usual introductions of the new pupils to comrades and teachers, but more than ever the increased throng inspired the delightful fear that even the new and magnificent accommodations would, before many years, prove inadequate, "if this thing goes on."
     The total enrollment of pupils, this year, numbers 162 students, representing not only the United States, but also Canada, England, Sweden, France, and Switzerland, and two more are expected within a few weeks from Belgium. There are 74 pupils in the Kindergarten and the Elementary School, 32 in the Girls Seminary, 3 regular and 5 special students in the Normal School, 38 in the Boys' College, 6 regular and 3 special in the Collegiate Class, and 3 in the Theological School. What was formerly known as the first class of the Theological School is, this year, known as the "Collegiate Class," the studies being so arranged that a number of young men, desiring a year of the "higher" New Church Education, are able to join with the professed "theologues" in their religious, classical, and scientific studies. This class, also, is attended by several "special" students who come for the doctrinal instruction alone. And they are getting it!
     A new thing in the Curriculum is the inauguration of a class in Manual Training for the upper grades of the Elementary School. The teacher in this useful art is Mr. Wilfred Howard, who is also taking special studies with the Collegiate Class.
     Let no one imagine that the Academy is merely a local school of Bryn Athyn, Pennsylvania. The manner in which the other struggling centers support this work is nothing less than marvelous. Thus Toronto sends us 2 pupils, Berlin 5, Pittsburgh 6, while Glenview and Chicago sent a delegation of 12,--large enough to secure reduced rates on the railroad.

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     It is noteworthy, also, that there are 4 girls and 3 boys holding "working scholarships," which means that they receive board and tuition wholly, or in part, for services rendered to the Academy.
     All our readers will rejoice to learn that Professor Synnestvedt, who was forced to suspend all his activities last term on account of a serious breakdown of health, has been able to resume his classes, and our halls once more are bright with his expansive smile.     G. H. S.

     MIDDLEPORT, O. No news notes have appeared from Middleport for a long time. Our work was repeatedly interrupted by scarlet fever during February, March and April, but since the beginning of May all the activities of the society have gone on as usual. The church was closed only two Sundays during the hot weather, the last two Sundays in August, which the pastor spent with his family in Covert, Michigan. During the summer we have had, as visitors, Miss Ellen Wallenberg, of Chicago, and Mr. and Mrs. W. T. Grant, of Kansas City.
     Our numbers have been further diminished this fall by the loss of the Misses Electa and Lucy Grant, who have gone to Kansas City for the winter. We miss them very much in all the activities of the church, but hope they may be instrumental in preparing the way for a church in Kansas City.
     All our classes, doctrinal and scientific, have been resumed, but it has been determined to have supper but once a month this winter.
     On Sunday, October 2, I preached at the home of Mr. James Eblin, eight miles from Middleport, and baptized Mr. and Mrs. Eblin's infant son. Eleven were present at the service. The first Sunday in November I go to Mr. Austin Eblin's for a similar afternoon service.
     Friday, October 7, was spent at Athens, and a sermon was delivered in Mr. and Mrs. Lewis' parlor to five persons.
     Services in Columbus and Cincinnati were resumed in September and this month my trip will be extended to Sandoval, Ill. W. L. G.

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     GLENVIEW, ILL. The summer months were not devoid of social activity in the Immanuel Church. During August we had several Saturday evening garden parties at different houses in the Park, at which full-course suppers were served, with corn and 'taters cooked over the bonfires, followed by plays, tableaux, or dancing. These out-of-door affairs concluded with a Labor Day picnic and sports, and an evening card party.
     The opening of the "indoor" season was indicated first in the departure of nine of our young people for school in Bryn Athyn. Three joined them in Chicago, and the dozen sped eastward under the chaperonage of Miss Hogan and Miss Falk, who had visited here for a few days previously. Other visitors, during the summer, were Miss Alice Grant, the Rev. F. E. Gyllenhaal, who preached several times; Mr. and Mrs. Raymond G. Cranch and son, Mr. Richard de Charms, Jr., and the Rev. J. E. Powers, who preached here on October the 9th.
     Our Doctrinal Classes opened on October 7th with a presentation of the subject of "Spiritual Progress," involving, as was shown, the doctrine of changes of state, which brought to view some wonderful phenomena of the other world. Classes in Swedenborg's Philosophy are held every Monday evening, conducted by Dr. King, who is guiding us in the study of the work ON THE INFINITE.
     Our classes and services for the present are held in the pleasant and commodious rooms of the Charles S. Cole man'sion, and the school is divided into four parts and distributed over as many of the homes--all of this because of a recent decision to remodel the old Club House, which has served so long for all the gatherings of our people. The alterations will provide a large basement assembly room for suppers, classes and socials; the upper stories will afford accommodations for our growing school, and--we hope before another year has passed, to erect a chapel in the Park, dedicated to worship alone.

     DENVER, COLO. After a three months' vacation, services and classes were resumed in September. To accommodate our own congregation and provide seats for possible visitors the chapel room was enlarged, and also a chancel built.

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This work was done by Mr. James Drinkwater and Mr. Tyler. The improvement is marked and much appreciated.
     We had the pleasure of a short visit from Miss Hogan and Miss Falk, of Bryn Athyn, and Mr. and Mrs. Lindrooth gave a very enjoyable reception in their honor. Other visitors have been Mrs. Marelius, of Chicago; Mr. Richard de Charms, Jr., of Bryn Athyn; Mr. Roy Davis, of Na;vmire, Col., and Mr. Paul Carpenter, of Chicago. Mrs. George Blackman, of Chicago, has also favored us with a visit, and the ladies were invited to meet her at Mrs. Lindrooth's at an afternoon coffee party.
     Miss Grace Wright is a welcome addition to our circle. She is living with her aunt, Mrs. Mozier. Miss Hagar has also returned to us.     C.

     BERLIN, ONT. In the Carmel Church, during the summer, there is usually but little church activity. This year, however, was rather an exception in this respect. On the 19th of June, although the pastor and several members were absent at the Assembly, a social celebration of the day was held in the evening, at which there were toasts and responses. On July 6th there was again a social, this time to celebrate the Kramph will case decision. On the 16th the quarterly meeting of the society was held, at which an account of the Assembly was given. On the 16th the annual picnic of the society took place, which was more than usually enjoyable. On the 19th of August a lawn social was given to the young people by Mr. and Mrs. Rudolph Roschman and family, at which all had a splendid time. Besides, there were a number of other parties and gatherings of the young people.
     The new season opened September 1st, with the beginning of the new school year. A number of parents and friends attended the opening exercises. Both the pastor and Miss Venita Roschman are this year giving their full time to the school, in which there are twenty-six pupils, in seven classes.
     On September 4th the Rite of Confession of Faith was performed for four young ladies, the Misses Agnes Northgraves, Uarda Doering, Vera Kuhl and Olivia Waelchli. This was followed by the Holy Supper, at which the sphere of worship was strong and moving, owing, probably, to the other service which had preceded.

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A noteworthy event took place on the 6th of September, when the young people gave a farewell banquet to five of their number, three young men and two young ladies, who were, in a few days, to leave for the Bryn Athyn Schools. Forty-six young people and eight older members were present. Forty-six young people! And all young young people, and even at that there were several absent. The tables were arranged in a hollow square, so that all were facing one another. The central space was filled with beautiful floral decoration, and all around the walls were flowers, flags and Bryn Athyn pennants. When the time came for the toasts, Mr. Fred. Roschman, as toastmaster, after appropriate introductory remarks, called on Mr. Eugene Roschman to respond to a toast to the Academy. In this response the great work which the Academy is doing for the upbuilding of the true New Church was ably set forth. Then followed a series of three toasts, entitled Anticipation, Participation, and Realization. One of the young men going to the school spoke on Anticipation, and one of last year's pupils on Participation, that is, on various features of the school life. The toast to Realization was responded to by Mr. Edward Hill, a pupil of a few years ago. He dwelt on the fact that year by year one realizes more fully the benefits which have been derived from attending the Academy Schools. The speaker distinguished himself as a maker of epigrams, one of which was: "You don't need to know much to get on in the world, but you need to know a great deal to get on towards heaven." A toast to the young people going to Bryn Athyn was responded to by the two young men going, who had not yet spoken. The pastor responded to a toast to the Sons of the Academy and the Theta Alpha, and suggested that there be local activity of these bodies. Then followed several impromptu toasts and speeches. The whole occasion was most delightful; and an old-time Academician, who was present, remarked to the writer that he has sometimes had doubts as to the future of our Church, but that the spirit of loyalty and affection evidenced on this evening had completely removed them. The banquet was followed by dancing.

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On September 9th the first doctrinal class of the season was held, at which portions of the Bishop's Assembly Address on Unity in the Church were read, and application made to unity within the General Church and within a Society of the same. W.

CLINTON, HURON CO., ONTARIO. It has again been my privilege to spend two weeks with the circle of New Church people, ten of whom are members of the General Church, in Huron county, Ontario. A chronicle of the two weeks will, I am sure, interest the readers of the LIFE, especially those whose affection is in the Extension Work of the General Church. I arrived at the house of Mr. and Mrs. Izzard, near Clinton, by whom I was entertained during my stay, on August 4th. The following evening I conducted the young people's doctrinal class, consisting of six young People of the Izzard family and of the Cole family, who live three miles away. Last summer the class numbered eight, but one has since made his home in Toronto and another was away on a business trip. This class meets regularly one evening each week throughout the year for reading the doctrines. At my last visit they were reading the first volume of the ARCANA. During the year they had completed this and also read THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE and THE BRIEF EXPOSITION. I began with them the study of the INTERCOURSE OF THE SOUL AND BODY, and this afforded an excellent opportunity to present something of the doctrine of creation as the General Church has come to see it in clearer light in recent times. On Sunday, the 7th, services were held at the house of Mr. Izzard, at which twenty-seven persons, most of them members of the Church, were present, including six children. On Tuesday and Friday evenings following, the class was again held. At one of these the first section of the chapter on the Holy Supper in the TRUE CHRISTIAN RELIGION was studied. The point was impressed that it is here said that this new doctrine concerning the Sacrament is for the New Church, thus pointing to a distinctive New Church with its own worship and life. The fact that the New Church is verily a Church, organized and distinct, and full of activity, is a fact often difficult for those to realize who live isolated and seldom experience the life which those enjoy whose good fortune it is to live in Societies.

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To emphasize this fact, an account was given of the recent General Assembly. On the 14th services were again held, at which twenty-eight were present, including four children. The Holy Supper was administered, at which twelve persons took part. After the services a meeting was held to consider whether something could be done to make possible a longer pastoral visit, and suggestions were made which may lead to that result. On the Tuesday following a Picnic of the two aforementioned families and one other was held at Bayfield, on the shores of Lake Huron, at which sixteen were present and spent a delightful time. The next evening the class was held again, and with this the visit came to a close. It is, indeed, a pleasure to work where there is so hearty a response to one's efforts as is here given. Two of our Berlin young people, visiting at the same time as I was, were present at all the occasions; and Mr. Richard Roschman was with us on the last Sunday and also at the picnic and the final class. Mr. Bowers also ministers to this circle once a year. But these brief visits which he and I make are not sufficient to do the work which should be done, and it is to be hoped that the way may open for something better. It is fields such as this, of which there are a number, that the General Church needs to develop, and it is, indeed, a cause for rejoicing that our Church has entered upon the doing of this work. It is a use in which every member of our body has the privilege of cooperating through the Church Extension Fund, and as this privilege is realized the work will grow and prosper. F. E. WAELCHLI.

THE MISSIONARY FIELD. That the Lord leads men to a knowledge of the Heavenly Doctrines, when they come into a state that they can receive them without afterwards profaning the Truth, and thus at the best time, the writer has believed for many years. The desire for rational knowledge concerning the things of religion is the affection of truth. And the Lord provides that this desire may be satisfied, by the reception of genuine truths adapted to man's state, and according to his spiritual need.

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     During the visit, of two days recently, with Mr. and Mrs. H. J. Tyrell, of South Bend, Ind., it was a great pleasure to me to meet Mr. John Veiby, a Norwegian, who has been in America for some years. He was raised a Lutheran at home, but became skeptical in this country, and rejected the falsities of religion of the old church. Several years ago there came into his hands one of the Writings of the New Church, the D. L. W. He read it and was delighted with its wonderful contents. It was, indeed, a new Revelation to him; and that he has read several other books of the same kind to good purpose was evident from conversation with him. It was interesting to meet a new receiver and student of the Doctrines, manifesting, as he did, an intelligent appreciation.
     On September 23d my journey was from Chicago to Rockford, Ill. The members of our Circle here gave me as cordial welcome as ever. It was certainly a great privilege to again exchange greetings with these friends so earnest in the Faith, and who remain loyal to the General Church of the New Jerusalem.
     As, during annual visits for nine years past, my temporary home was with the Gustafson family. Several members and friends came to the house in the evening after my arrival, and soon we were engaged in animated conversation, on matters concerning the Church.
     On Sunday morning, September 25th, we held services at the home of the Gustafsons, with an attendance of thirteen persons, all but three, adults. After the sermon the Holy Supper was administered to ten communicants.
     On September 28th I went to Beloit, Wis., to make a visit of two days with Mr. and Mrs. T. L. Ahlstrom. In the evening three of their four bright children were baptized. Mrs. Alice F. Rine, the mother of Mrs. Ahlstrom, arrived from Chicago just in time to be present at the baptismal service. There was also present, by invitation, Mrs. N. G. Bartlett with a daughter, the latter being not especially interested in the new Doctrines. Some months ago the Ahlstroms made the acquaintance of Mrs. Bartlett. She is well advanced in years; has been a reader of the Writings for about half a century; and, therefore, is a person of intelligence in spiritual things.

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The Ahlstroms are much pleased to know, at least, one other resident in the community who is penned (and this time at Rockford) that I met a believer in the day afternoon, October 2d, but this time at the home of Mr. Otto Hamilton and family. We had a useful doctrinal talk at the close of the meeting. An enjoyable feature of the occasion was, that Mrs. Hamilton invited all to remain and together partake of a nice supper which she had prepared.
     It was a great pleasure to me to find my expectation on going to Rockford confirmed in this, that all our members there remain earnest and actively interested in the things of the Lord's New Church. For the third time, during my present itinerary, it happened (and this time at Rockford) that I met a believer in the doctrines of the New, Church whom I had never seen before. In this case it was Mr. C. A. Lundgren, now a resident of the city, who attended our meetings, and with whom it was pleasant to converse, as he was decidedly affirmative to the true and only rational view concerning the nature of the Writings. He became a reader of the Doctrines some twenty-five years ago. But as he always lived "isolated," he remained a non-affiliated New Churchman.
     Returning to Chicago on October 4th, on my way to Glenview to be there over Sunday, 9th, I spent two days with my old-time and good friend, Mr. Nels Johnson.
     J. E. BOWERS.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. E. M. Lawrence Gould, the son of the late Rev. Edwin Gould, of Montreal, has accepted the position of assistant pastor to the Newtonville Society.
     Mr. Gould completed his course at the Cambridge Theological School last June, when he was ordained into the ministry.
     The 11th session of the ALMONT Summer School was held from August 14 to 28. The attendance is reported as much decreased, there having been 55 boarders, as against 50 in 1900, when the school was established by Mr. Schreck, and 106 in 1905, the first year of Mr. Whitehead's presidency. The number of visitors, however, has shown less decrease,--"over 100 visitors" being present, as compared with about 150 in 1908. Among the causes given for this decrease is the absence of the president, Mr. Seward, in England, and the fact that "very little missionary work is now done in the Michigan Association, and hence the isolated are not brought in touch with the school."

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How much influence these factors have had we do not know, but it seems clear from the history of the school that so long as its promoters regarded New Church education as the prime object there was an increase in the number of regular students; but when the school became regarded as a missionary effort, as it now is, according to its president--there was a falling off in the number of students, but not to so marked an extent in the number of visitors.
     The instruction during the present session was confined to lectures by the Rev. E. D. Daniels on "New Church Evidences;" by the Rev. Thos. King on "The Ecumenical Councils" showing "that the New Church means a return to the Apostolic faith purged of its corruptions and mistakes"; and by the Rev. H. C. Small on the Lord's miracles. There were also kindergarten and primary classes in charge of three experienced lady teachers.

     CANADA. Mr. T. Mower Martin has been engaged in an extensive missionary tour in the Far West of Canada, lecturing at Vancouver and Victoria, visiting receivers in Saskatchewan and Alberta.

     GREAT BRITAIN. Mr. Edwin Fieldhouse, who recently finished the course at the New Church College in London, has entered upon the leadership of the BARNSLEY Society. The reception meeting, given to Mr. Field house, included some leading ministers of the Conference and ministers of local churches--Baptist, Congregationalist and Episcopalian,--the Congregational minister being the chairman of the meeting. This mixture of the Old and the New, so strongly condemned in the Writings (Brief Exposition, n. 102) may be taken as a fair indication of the tendencies of the English Conference and of the London New Church College, but beyond this, such mixture has become so common in English New Church Societies as to need no comment.

     BOBEMIA. The Rev. J. E. Werren contributes to the Messenger some interesting particulars respecting Mr. Jaroslav Janecek,--the first receiver of the doctrines in Prague.

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Mr. Janecek commenced life as a public school teacher, a profession which he gave up after five years to enter into the publishing business. In 1908 he became editor of the Prague daily Hlas Naroda, a post which he still occupies. Though brought up as a Catholic, the restless spirit of enquiry with which he was possessed led him to investigate several of the cults, such as Spiritism and Theosophy, in search of something that would satisfy his reason. He wrote several works--one entitled "The Christian Mysticism of a Deeper Religion"--which attained considerable popularity in Bohemia. These writings resulted in much correspondence, and, says Mr. Werren, in a spirit of deeper enquiry. It was at this period of his life that Mr. Janecek saw a Russian advertisement of Heaven and Hell. He sent for the work and since that time "the reading of New Church doctrines has been a daily joy to him and his wife and sister-in-law.
Besides his native tongue Mr. Janecek knows Russian, French and German, and has a fair reading knowledge of English.
It is he who has made the recent Bohemian translation of Heaven and Hell, based on the German and French versions.
"THE HISTORY OF CREATION." 1910

"THE HISTORY OF CREATION." Rev. ALFRED ACTON 1910

Announcements.

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NEW CHURCH LIFE
Vol. XXX DECEMBER, 1910          No. 12
     Among the Swedenborg manuscripts, the little work entitled THE HISTORY OF CREATION AS GIVEN BY MOSES, occupies the first twenty-five pages of codex 59, the rest of the codex containing that portion of the ADVERSARIA published by Dr. Im. Tafel as volume I, parts 1-2. The date of its composition may be fixed with some exactness. That it was written after the author had entered into daily intercourse with spirits is clear from the work itself, where we read concerning celestial speech that it is "such as so mortal can know, except he who has been introduced into heaven and has joined speech with spirits as though himself a spirit. That this is the case I know having, by the grace of God, experienced it." (n. 8.) In the preceding part of the same number he gives similar testimony as to his sight into the other world, saying that "in heaven, affections, inclinations and many other things are represented by different kinds of animals; for instance, thought by birds of different forms, the understanding by horses, etc., but cunning and deceit by serpents. Such representations are so familiar to spirits and angels that there is nothing that is not exhibited, as it were, to the very life, by similar forms."
     The date of his intromission into the spiritual world is fixed by Swedenborg himself, writing in the ADVERSARIA, as the middle of April, 1745:

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     There are very many (he says) who speak with themselves to the effect that they can have no faith in such things unless it be allowed them to enter heaven . . . or to speak with the dead. . . . But I can affirm that now for eight months, by the pure grace and mercy of the Messiah, I have conversed with those who are in heaven just as with my familiars here on earth; so that I have not only experienced it, but have also been so informed by them, that it was absolutely proved to me by living demonstrations and at the same time by continual conversations. And, therefore, I wish to communicate these things, which seem so wonderful, in order that they may bring faith in me who have been so long in heaven when I was at the same time on earth among my friends: namely, from the middle of April, 1745, to the 29th of January, or the 9th of February, 1746,* except one month which passed by, during which I was on the journey to Sweden, where I arrived on the 19th of August. Old Style." (I Ad. 1003.)
     * To remedy the defects of the Julian calendar, which, by the middle of the sixteenth century had made a difference of ten days between calendar and solar time, Pope Gregory XIII. directed ten days to be dropped from the calendar; at the same time he introduced the Gregorian calendar, which omitted leap year once every 400 years. This was adopted in Germany in 1700, but was not adopted in Sweden till many years later. Therefore, in Swedenborg's time there was a difference of eleven days between the calendars of Sweden and Germany. After his visit to Germany in 1733 Swedenborg wrote his dates in both styles,--the Old, or Swedish (and then also English), and the New, or Gregorian. Thus the 29th of January, O. S., is the same as the 9th of February, N. S.

     The words "the middle of April, 1745" refer to the Lord's appearance to Swedenborg in an inn in London (2 Ad. 1957, D. 397), from the time of which appearance the Lord opened his spiritual eyes so that he became "thoroughly convinced" of the reality of the spiritual world, and recognized many acquaintances there. (I. Doc. 36).
     It is evident that the passage quoted above from the ADVERSARIA was written on the 29th of January, 1746, the words "now for the space of eight months" being explained as being "from the middle of Apri1, 1745, to the 29th of January, 1746." This is really nine months, but by omitting the month of the journey from London to Sweden, we arrive at the number given by Swedenborg.
     Eight months is also referred to in an earlier number of the ADVERSARIA, Where we read:

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     But lest men reject these things as among fables, I can affirm, and this solemnly, that I have been intromitted into that Kingdom by the Messiah Himself, the Savior of the world, Jesus the Nazarene, and have there spoken with celestial genii, and spirits of the dead who have risen... and this now for a time of eight months almost continuously, except on the journey from London to Sweden; and continuously at the time that these things were written by me which now come into public. Yea, they themselves, or their angels, and many others have proximately brought in the very words." (I. Ad. 475)

     The great amount of writing between this passage, and that quoted above (n. 1003) would seem to clearly indicate that the "eight months," in the present passage includes the month of the journey to Sweden, and that the passage itself was, therefore, written about the middle of December, 1745. Indeed, it is an evidence of the truth of Swedenborg's words that spirits "proximately brought in the very words," and of his teaching, in other passages of the ADVERSARIA, that what he wrote "came spontaneously on to the paper, but without dictation (3 Ad. 5394); was "dictated into the thought" (ib. 7I67); was "tacitly dictated" (ib. 866); and was "delivered from heaven although not dictated"* (2 Ad. 1485),--it is an evidence of the truth of these statements that the 270 printed pages between n. 475 and n. 1003 were all written in the space of a month.
     * That is, they were not dictated orally, but "tacitly," or, "in a wonderful way into the thought." The meaning seems to be that they were dictated by an internal inspiration of the rational, so that the words that were written, though rationally comprehended, yet came to the hand spontaneously. There was also an actual oral dictation by spirits, but Swedenborg was not allowed to insert this into his writing (3 Ad. 337); and what was actually written while his hand was directed by spirits, he himself destroyed. (ib. 7167.)
     Taking this as a guide it would appear that the ADVERSARIA was commenced about the beginning of November, and the HISTORY OF CREATION shortly before. And, bearing in mind that the latter work was written after Swedenborg had become somewhat familiar with intercourse with the spiritual world, the same conclusion is indicated by Swedenborg's own testimony. For, although he was intromitted into the Spiritual world in April, 1745, yet he did not come into his thereafter normal state of intercourse with both worlds until the following June, i. e., to use his own words, "thirty-three months" prior to March 4, 1748. (D. 1166.)

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     The HISTORY OF CREATION must, therefore, have been written between June and November, 1745, and, for the reasons stated above, probably near November.
     We have quoted from the ADVERSARIA at greater length than was necessary for our immediate purpose, which was to establish the date of the HISTORY OF CREATION; but this has been done in order to give the reader some idea of the nature and claims of the work which is now for the first time published in English.

     THE HISTORY OP CREATION AND THE ADVERSARIA.

     Swedenborg himself gives the reasons which led him to write the first part of the HISTORY OF CREATION, i. e., the exposition of Genesis I.; namely that he might compare the revelation of Scripture concerning creation with the results of his own reasoning as set forth in the WORSHIP AND LOVE: OF GOD, which he had just completed; and in the same passage he informs us how "amazed" he was at the completeness of the agreement. (H. C. 10.)
     Since the WORSHIP AND LOVE OF GOD treats not only of creation, but also of the life of the Firstborn, Swedenborg was led to pursue his work of comparison beyond the Revelation concerning the days of creation, to include the life of Adam and his wife up to the time of their expulsion from Eden. This includes the second and third chapters of Genesis. The exposition of these chapters, therefore, completes the HISTORY OF CREATION, because it brings to completion the comparison that was to be instituted.
     Swedenborg then commenced anew,--but now, not with the end of instituting any comparison with his former work, but with the sole end of expounding the Scriptures in the light of heaven which had been opened to him. Therefore, at the end of the HISTORY OF CREATION, he writes the following words:

     These things are premised.
     But let us search the Scriptures, especially with the end in mind of investigating the Kingdom of God, as to its future duality, and many other particulars pertaining to it.

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The Scriptures that of the Kingdom of God, not here and there, but everywhere for this Kingdom was the end of the creation of all things, both of heaven and earth. (H. C. 41.)

     He then proceeds to paragraph one of an exposition of the Scriptures, commencing at Genesis I. and running through nearly all the books of the Old Testament. There is no break between this first paragraph and the preceding HISTORY OF CREATION, and no sign, either by title or otherwise that a new work is here commenced, excepting that the paragraph is numbered "I" and the numbering continued from it to the end of the volume.
     And yet, although written continuously with the HISTORY OF CREATION, Swedenborg does here commence a new work,--a work which he opens by expounding anew the opening chapters of Genesis, but from a different point of view. To this work Dr. Immanuel Tafel, in his Latin edition, gave the title ADVERSARIA IN LIBROS VETERIS TESTAMENTI, i. e., Notes on the books of the Old Testament. It consists of an explanation of the historical books of the Old Testament, and of the prophets Isaiah and Jeremiah, but over three-fourths of the work--which extends over 2,600 octave pages in the printed edition--are devoted to Genesis and Exodus, the other books being but briefly commented on.

     THE NATURE OE THE ADVERSARIA.

     The exposition contained in this commentary deals largely with the moral and historical sense of the Word, setting forth in particular the interior nature of the Church and of the Jewish people as portrayed in the Old Testament. It dwells much on the prophecies concerning the Messiah and their fulfillment. There is also much that sets forth the more interior senses of the Word as laid open by correspondences; and, in addition to all, every now and then, rarely in the early part of the work, but more and more frequently as the work progresses, we find inserted relations of experiences in the spiritual world. All, or nearly all, these relations are included by Swedenborg in his voluminous Index to the SPIRITUAL DIARY, being, indeed, the only parts of the ADVERSARIA so indexed.

792

It would seem, therefore, that they were regarded by him as being introductory to the Diary itself. Certainly they are written in much the same style as the early part of that work.
     In a letter written to Dr. Beyer in 1767, Swedenborg says:

     When heaven was opened to me I had first to learn the Hebrew language, as well as the correspondences according to which the whole 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. (2 Doc. 261.)

     The time when the ADVERSARIA was Written necessarily connects it with this "reading of the Word," and the nature of the work itself imperatively leads us to the conclusion that its composition was a means, and a principal one, whereby Swedenborg was instructed in those two things which he had "first to learn before he could enter fully into the office to which he had been called,-namely, "the Hebrew language, as well as the correspondences, according to which the whole Bible is composed." The Servant of the Lord was not instructed in these things miraculously; that is to say, in learning them, he had to proceed according to order. And what greater means for such instruction could be used than the reading of the Word, study of it, and the committal to paper of the knowledges and perceptions then given him by the Lord?
     Viewing the ADVERSARIA in this light, we get a fuller view of the truth involved in the words of the TRUE CHRISTIAN RELIGION, where Swedenborg says:

     That the Lord manifested Himself to me His servant, and sent me to this office; and that after this He opened the sight of my spirit, and thus intromitted me into the spiritual world,--I testify in truth. Likewise that, from the first day of that calling, I have received nothing that concerns the
doctrines of that Church from any angel, but from the Lord alone, while I read the Word. (n. 779)

     In this passage are summarized the steps, or processes in Swedenborg's calling, which we have dwelt upon above. The Lord manifested Himself to him on three distinct occasions, the last being the middle of April, 1745, when "He sent him to the office" of revelator.

793

On the same day Swedenborg was "intromitted into the spiritual world." He then laid aside his former work and devoted himself to the study of the Word, and the consequent writing of the ADVERSARIA, in order that he might "be instructed in all that concerns the doctrines of the New Church while reading the Word." In the HISTORY OF CREATION, therefore, and the ADVERSARIA, We have the Divine instruction given to Swedenborg, while he was reading the Word;--instruction whereby he was being led more and more to the interiors of the Word and thus prepared to become the Revelator of its internal sense. It would seem, therefore, right to view the ADVERSARIA as a book of Divine instruction to the New Church, also, whereby the mind can be opened to see the steps that lead from the Letter to the internal sense itself, and can see that it is, indeed, the Word of the Lord, holy and true, on every plane.

     THE TITLE OF THE "ADVERSARIA."

     As we have already noted, Swedenborg himself gave no title to the work called "Adversaria." But on the back of the last of the four manuscript volumes which constitute this work, he wrote:

     Esajas Jeremius
          explicat.

     On the cover of the other three volumes, which contain the bulk of the work, are printed the words:

     EXPLICATIO
     in
     VERBUM HISTORICUM
     VET. TEST.

that is, "An Explanation of the Historical Word of the Old Testament." It does not appear probable, however, that this latter title was printed by Swedenborg's direction, since his heirs make no mention of any title in their original catalogue of the manuscripts. But, however this may be, the title AN EXPLANATION OF THE WORD, or THE WORD EXPLAINED, With a suitable sub-title for the different parts, seems far more appropriate, as it is certainly more descriptive than the one introduced by Dr. Tafel.

794

This title, therefore, we shall now tentatively use.
     After this brief view of THE HISTORY OF CREATION, which is necessarily inseparable from a view of the ADVERSARIA or WORD EXPLAINED, we propose now to add some comments on that part of the former work which has thus far appeared in the LIFE.

     THE VERSIONS USED.

     (n. 1.) In a footnote to this number, Swedenborg announces that his quotations from Scripture are taken from the versions of Schmidius* and Castellio.** The translations of these two learned men were as widely different as translations could well be. Schmidius' is an ultra literal rendition, faithful even to the occasional sacrifice of Latin idiom; while Castellio's is a flowing narrative suggestive rather of paraphrase than of translation.

795

But both had their uses to Swedenborg in bringing out the meaning of the original--for he was then merely at the commencement of his own study of Hebrew. He himself speaks of these uses in the very beginning of the WORD EXPLAINED, where, after quoting from Genesis I., he says:
     * SEBASTIANUS SCHMIDT or SCHMIDIUS, D. D., was born in Alsatia, 1617, and died in 1696, at Strasburg, where he taught as Professor of Theology. He was voluminous writer, his books including a number of detailed commentaries on the books of the Bible. But his principal work was his literal Latin version of the Bible, published the year of his death. It was much used by Swedenborg, and a copy of it, filled with marginal notes, was found among his effects. This copy was photo lithographed by Dr. R. L. Tafel, and published in 1872.
     ** SEBASTIAN CASTELLIO for Castallio) was born in Dauphine, 1515. His original name was Chateillon, which he Latinized into Castellio. His great talents led Calvin to secure his appointment as Professor of Humanity at Geneva. But here his determined opposition to the doctrine of predestination soon brought him into disfavor with the all dominating Calvin, who quickly procured his banishment from Geneva. He sought refuge in Basle, where he barely supported his numerous family by teaching Greek, and where, in 1563, he died in great poverty. He wrote many works, including an attack on predestination as making God a tyrant, and discouraging virtue. But his principal work was his Latin version of the Bible, dedicated to Edward VI., of England, and published in 1551 The translation was bitterly assailed by Beta and Calvin, and in subsequent editions Castellio incorporated his defense against these critics, together with arguments in favor of free discussion, and a treatise directed against the right of civil magistrates to punish for heretical beliefs. These writings so angered Calvin that he endeavored to have Castellio banished from Basie, but in vain. Swedenborg's library contained four copies of Castellio's translation, namely, two of the edition of 1726 (London, 4 vols.), and two of the editions of 1738 (Leipsic, 2 vols.).

     Observation. The above is according to the version of Sebastian Castellio and Sebastian Schmidius, both whose words I wished to cite in places where there appears to be any discrepancy in the meaning. (n. 2.)

     THE MOTIONS IMPRESSED ON THE EARTH.

     (n. 1.) It will be observed that Swedenborg here apparently teaches that, in the beginning the earth was stationary, day and night being produced by the introduction of its axillary motion. But it is clear that no such meaning is to be attached to his words, for it would be utterly opposed to all his previous writings, and especially to that work which he found in such "wonderful agreement" with revelation. For there, as elsewhere, he shows that both the earth's motions were impressed upon it from the first moment of its birth from its great parent, the Sun. But, in the present case, Swedenborg is speaking according to the appearance from this earth, or to the senses of man. For it is clear that, before the ether was formed, and thus the light of the sun penetrated to the earth, the axillary motion of the latter was not apparent or noticeable by any external phenomenon. But with the creation of light, the motion of the earth became apparent, or was, as it were, induced.
     (n. 4.) This leads to a consideration of what is said later on in the exposition of verse 14, where we read with respect to the creation of the Sun, Moon and Stars, that while these bodies existed before, there were no regular times until "the axillary motion was impressed upon the earth and thence its circumvolutory motion in its orbit around the sun." (n. 4.) Here again Swedenborg speaks according to the appearance. Not only did the Sun exist before the earth, but from the beginning the latter had both its motions. But while the axillary motion came to view, or was, as it were, created only when light was produced, so the motion about the sun which makes the seasons became apparent in effects only when the vegetable kingdom was created.

796

While the earth was still a partly encrusted watery mass there were no seasons because there was nothing to show forth in effect the varying position of the earth in relation to the sun; or there was, as it were, nothing to see these effects and feel them. But with the gradual rise of the vegetable kingdom, the seasons became apparent; the heat of the sun began to be felt and its effects manifested; and so it is said to be created. Day and night were made together with light, that is, were produced on the same day; for they exist as soon as light exists. But the great luminaries are said to be created on the day after the vegetable kingdom. The reason is evident; for it is only after that long process of time during which the vegetable kingdom is growing from its lowest stages to the period of higher vegetations with: their flowers and fruits that the seasons come into existence.
     To the above may also be added the observations of Swedenborg in the WORSHIP AND LOVE OF GOD, Where he notes that in the beginning of creation the earth was near the sun and the season was one perpetual spring; but in process of time it gradually grew farther from the solar center and thus arose the strong variations of seasons, together with the appearance of the sun and moon and the constellations. (See W. L. G. 16-17)

     "THREE PERSONS."

     (n. 6.) The comment on the words "Let us make," namely, that they show "that all the persons of the Divinity, who were three, namely, Father, Son and Holy Spirit, concurred in the work of creation,"--this comment makes it appear as if Swedenborg at this time believed in and taught the tripersonality of God.*
     * There is a somewhat similar appearance in n. 7, and still more in WORD EXPLAINED n. 613 and elsewhere.
     There have not been wanting Newchurchmen who have triumphantly pointed to statements such as these as an evidence of Swedenborg's theological falsities before his illumination.

797

But before agreeing with such men, we may well pause and consider whether it were possible that a man entertaining such a preposterous notion as the idea of three Divine Persons, which is the same as three Gods, could by any method capable of rational conception, be suddenly changed into a true believer in the One God; whether he could be even a natural philosopher, or, as Swedenborg says of himself, a "natural fisherman," that is, "an investigator of natural truths," and "a man of reason;" or whether a man who, throughout his philosophical writings, had taught the idea of One God could suddenly change his whole philosophy, and believe--even for a moment--in three Gods! and this after the Lord had manifested Himself to him; after he had been admitted into the spiritual world; and after he had been taught by the Lord, while reading the Word!
     Such reflections might well make us pause. For the intrinsic presumptions of the case are so strong as to impel the belief, and to exclude everything to the contrary, that Swedenborg from his earliest years believed solely in one God. And the conclusion is further confirmed by Swedenborg himself speaking as the inspired servant of God. He says, "From my infancy, I could not admit into my mind any other idea than that of ONE GOD). (T. C. R. 16.) And further, writing to Dr. Beyer in 1769, he says, concerning the doctrine of the imputation of Christ's merit, that, as a boy, he "knew nothing of that learned faith," and, he continues, "had I heard of such a faith, it would have been then, as it is now, above my comprehension." (2 Doc. 280.)
     This testimony is conclusive, even if it were all whereby to guide our thought on the subject. And with this before us, we are in a position to obtain some rational view of Swedenborg's words, that is to say, to see the meaning underlying the words. Indeed, this is the only true attitude in which to approach any man's writings,--to find his meaning and not stick in words. And it is the lack of this attitude that has led Newchurchmen to see Old Church falses in Swedenborg's philosophical works, and New Church truths in the teachings of a dead theology, and even of agnostics.
     Swedenborg himself asks this attitude of his hearers, and, indeed, on this very subject of the Unity of God. After relating a conversation with angels concerning the Divine Esse. Swedenborg continues:

798

     "When they heard these things the angels perceived in my thought the common ideas of the Christian Church respecting God, of a Trinity of Persons in Unity, and of their Unity in Trinity; and also respecting the birth of a Son of God from eternity. And they then said, Of what are you thinking? Are you not thinking such things from natural light with which our spiritual light does not concord? And so unless you remove the ideas of that thought, we will shut heaven to you and go away. But then I said to them ENTER, I PRAY YOU, MORE DEEPLY UNTO MY THOUGHT, and perhaps you will see a concordance. And they did so, and saw that by three Persons I understood* the three Proceeding Divine Attributes which are Creation, Redemption and Regeneration, and that these are attributes of the One God." (A. R. 961; T. C. R. 26; B. E. 119.)
     * The tense of the Latin verb was here, is the imperfect, meaning I understanding, I used to understand.

     These angels were evidently of a somewhat simple disposition, but yet they had no difficulty in seeing Swedenborg's real thought, once they learned what he meant by the ideas of his natural thought. But, perhaps, the most striking thing in this passage is the statement that the idea of three Persons was in Swedenborg's thought at all. Certainly nowhere in the Writings do we find any evidence confirming this statement,--that is to say, nowhere do we there find Swedenborg speaking in such a way that one might, by any possibility, infer that he entertains the idea of three Persons. This reflection leads us to the conclusion that the angels perceived in his thoughts the things which he had previously written, particularly in the WORD EXPLAINED, and that it was of these very writings thus seen in his memory that he requested them to "enter more deeply into my thought and you will see the concordance." Indeed, there is nothing else Swedenborg could have referred to. However this may be, it is quite clear, that the explanation that he gives to the angels is a complete explanation also to the reader of his earlier work; and if he keeps this explanation in mind he will not be led astray by appearances.
     Throughout his philosophical writings Swedenborg uniformly teaches the Unity of God. The very soul of the PRINCIPIA is the One and Only Infinite God; and in the physiological writings we find the positive teaching that the One God is the I AM and the I CAN, the First and the Last, who is Love itself and Wisdom itself, the Sun of Life and the Fount of all intelligence. (2. E. A. K., 252, 267; Soul, 460-461.)

799

     In the work of that name he speaks of God as the Infinite; and he recognizes that the Infinite, though far above all finite comprehension, yet created the finite, and revealed itself to finite minds. And so he concludes that between the Infinite and the finite there is a nexus, whereby the former is present in the latter.

     The circumstances of all contingencies in the finite sphere (he says), conspiring so marvelously to a single end, can proceed from no other ground than a cause involving an infinitely intelligent being; whence it follows that there is a pre-eminent being in the cause, and an infinite intelligence in the being. It is clear also that there is a link or nexus between the primitive [of finite creation] and the cause, because whatever is most perfect in the primitive, is infinite in the cause. The nexus or link, however, is infinite, as we shall explain presently." (INF. ? viii, p. 57)

     And when, subsequently, he takes up this subject, he devoutly and reverently identifies this infinite nexus with the Only begotten Son of God, revealed in the Scriptures. And it is in his treatment of this subject that we find the keynote to his teaching respecting the Only-begotten as set forth in the HISTORY OF CREATION. Enquiring as to the nature of the nexus, he says:

     But let us 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 then that the Father and the Son are one God, 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 Father and Son, and in respect to the word Person, they are, indeed, two, but in infinity and divinity they are one and THE SAME. In this way we have something like what reason dictated, to wit, the existence of a nexus between the finite and the infinite . . . and that this is through the Son and through nothing else. Thus, then, we have an agreement of revelation with reasoning. (Inf. ? ix, p. 64.)

     We have italicized certain parts of this quotation, in order to indicate the emphasis to be laid upon them. Swedenborg found an agreement between revelation, or the Word, and reasoning; that is to say, and that reasoning set forth in his work on the Infinite.

800

That reasoning is that the Infinite is One and Invisible, but that in order for a nexus between the Infinite and the Finite there must be some intermediate which, while infinite, yet looks to the finite. This nexus he calls Conatus, and it is clearly identified with the First Point of the PRINCIPIA, which, to use the language of the Writings, is the Divine Proceeding from the Divine Esse, whereby creation was effected and is continually sustained.
     This is the keynote that runs through Swedenborg's thought respecting the Son of God. In respect to infinity and divinity the Son and the Father are one and the same God; but the Son is the proceeding or the speech, whereby creation was effected. Thus Revelation and Reason lead to the same conclusion.*
     * It is worthy of note in this connection that Swedenborg follows the work on the Infinite with an essay on The Intercourse Between the Soul and Body; that is to say, after considering the Infinite and the Finite in the Macrocosm, together with the Nexus or the Son of God, he takes up the corresponding theme in the microcosm or man, and considers the Soul and Body. And here he applies his doctrine of the Nexus, showing that there must be a Nexus between soul and body, as between Infinite and Finite. But no one would assert that he, therefore, believed in two souls.
     This is clearly set forth in the ADVERSARIA itself, where we read:

     That the Creator or Parent of all things, His Only begotten or the Son, and the Holy Spirit proceeding from both are one, and taken together are God, is most clearly evident from Gen. I, 26, where we read, Then God said, Let us make man in our image, etc.; for it was one who said, Let us make. Moreover, it is most clearly evident from the single verses of the same chapter, with the distinction of offices expressed by the Creation, the Saying, and the Production of the cause." (WORD EX., n. 26.)

     Again he says:

     That Jehovah God is one in Essence, but trine in persons, namely, the Parent of all things, of whom is predicated Creation; His only begotten or Son, of whom is predicated Salvation; and the Holy Spirit proceeding from both, of whom is predicated Sanctification; God Himself here declares both by mouth and by Writing; for He speaks from Himself as from one, and at the same time from many, in these words: Jehovah God said, Lo, man is as one of us. (ib. 80.)

     But it is in the HISTORY OF CREATION itself that Swedenborg explains most clearly his true meaning in the use of the term three persons. He says:

801

     The divine decrees and mandates become actual by means of his Only Begotten Son, to whom Speech is attributed, and by the Holy Spirit. But to understand what is meant by all things being created by Speech--this, indeed, is a deep arcanum. And yet it is perceived to some little extent, and thus obscurely, by means of the representations of the ends of our own minds. For in our mind the Representations of all ends are what first exist, afterwards come decrees or mandates; which are the same as the Word or Speech wherein they are suitably dictated; and then follow the uses which are determined into deeds. (n. 8.)

     Here it will be observed Swedenborg defines the Trinity as The Representation of Ends--the Father; Decrees or Mandates--the Son or Word; and Uses--the Holy Spirit. And, as though to remove all obscurity, he points to man as an image of this Trinity. His meaning is still further elucidated in the WORSHIP AND LOVE OF GOD, Where he says:

     Our minds first represent to themselves ends, which are their first and last goals presently they intend means or causes uses may exist; by which method also there are formed, as it were, eggs, which, being animated by their mind and conceived by the love of the end, produce vital offspring conformable to the preconceived idea, in which it appears that the ends themselves and uses are altogether different from the causes and means in their first origin, and are present in the mind howsoever me mediations or series of causes succeed each other which existed in the same mind together, and in one complex, even before their birth. And if such a series takes place in obscure and most finite minds, what must be the case in the Divine and Infinite Mind! (W. L. G. 28, note. See the same idea expressed in E. A. K. 365)

     These quotations, and many others that might be adduced, are conclusive confirmations and explanations of Swedenborg's own assertion that "by three persons" he "used to understand the three Divine proceeding attributes of the One God." (A. R. 961)
     It is clear, beyond doubt, that in all this thought and writing Swedenborg had no idea of three persons in any sense as implying three Gods; and that whatever may be thought as to the propriety of his expression "three persons" to himself it embodied the idea of One God as revealed in the Scriptures. To this expression, as used by him, might well apply what is said in the Writings: "Into the Christian heaven are admitted those who have worshiped one God under three persons, and have not at the same time had an idea of three Gods." (A. R. preface.)

802

     Still the question remains, why did Swedenborg use the term Persons? This question is answered by Swedenborg himself in his reply to the angels from which we have already quoted in part. After asking certain angels to enter more deeply into his thought, he continues:

     And then I told them that I had my natural thought concerning a Trinity and unity of Persons . . . from the doctrine of the Faith of the Church which takes its name from Athanasius; and that this doctrine is just and right if only for a Trinity of Persons there, is understood a Trinity of Person which is given solely in the Lord Jesus Christ. (A. R. 961.)

     It has been thought by some that in this passage it is implied that Swedenborg had an idea of three Persons in his external thought, but not in his internal. But if by this is meant that there was with him a conflict and contrariety of thought, such a conclusion would seem utterly unjustified, since Swedenborg's only idea "from infancy," and throughout his writings, was the idea of One God. Moreover, he was a learned philosopher, and a profound thinker. But if, on the other hand, by external thought is meant the appearances in the memory wherewith the real thought clothes itself, then the conclusion is warranted. It is as if a man should conscientiously know and believe that the sun stands immovable with the earth passing around it, and yet should say that the sun rises and sets. Here his external thought is derived from the appearances which have entered through the senses, and it is with these that the internal thought clothes itself. Such a man would at once make clear his thought. If accused of believing in the appearance. And so with Swedenborg. In fact we have his definite statement that as understood by him the Athanasian Creed from which he derived his appearances was "just and right," for, he says, "by three Persons I used to understand the three Divine Proceeding attributes of the one God." (A.R. 961.)
     But his language was derived, not only from the Athanasian Creed, but also, though indirectly, from the Word itself. We read:

803

     That it was permitted to say three Persons is because, in the beginning there could be no thought concerning Jehovah God the Father, the Creator of the Universe, and there could hardly be thought that He was the Lord; wherefore it was useful. That the Creator of the Universe descended and became a man appeared to them as something that could not be received; merely the idea of Jehovah, that He infills the whole heaven and the whole world with His presence and providence was an impediment to it. Wherefore in the sense of the letter of the Word, for this reason, there are named, as three Persons, into whose names they should baptize. (Ath. Creed, 166.)

     Swedenborg, in saying Three Persons, was using the appearances of the Letter, but clothed in the lalzgztage of the Athanasian Creed. And here we have the clue to his external thought. It was derived from the appearances of the Letter of the Word, which he devoutly viewed as the Revelation of God.
     For it is a fact that the letter does present the appearance of three persons, and clearly, the appearance of two, the Father and Son. And this appearance is presented because "in the beginning" there can be no just thought of God except this appearance precede. This was the case in the beginning of the Church, but it is also true of the beginning of every man. For the appearances of the letter of the Word are primarily for children; and the New Testament stands eternally as a book of instruction for children concerning the Lord; a book in which these appearances are to precede the internal knowledge of the Lord. How else, indeed, could children be brought to any knowledge of the Lord, except by this idea of the Lord descended from the Father? But children, like the early Christians, while they are in appearances, are yet not in falsity, and so to them the appearances are the Divinely appointed means of coming to interior truth.
     Since the Letter of the Word does present the appearance of three Persons, it may be seen that it is not only strange, but that it is to be expected and of order, that Swedenborg, in being led by the Lord to the interiors of the Word, should teach in the language of appearances the proximate truths lying in the Word, and this, in order that he might see the Divine Truth in the Word on every plane.

804

     CREATION FROM NOTHING.

     (n. 12.) The words, "Therefore, what God rested from was the production of effects from nothing" are another instance of writing from the appearance. For it is a fact that, so far as appearance goes, the creation of the finite is a creation from nothing,--since to the finite the Infinite is invisible. Indeed, we are surrounded with similar appearances, for when we do not see the cause and means, the effect necessarily seems to proceed from nothing. The case is finely presented by Swedenborg in his work on THE INFINITE, Where he discusses the conclusion, which might be drawn from his previous argument, namely, that relatively to the Infinite the finite is nothing, or, per contra, that relatively to the finite the Infinite is equal to nothing. The argument should be read in full (see INFINITE, ? viii, P. 55), but it is too long to quote here. We quote, however, the conclusion, as giving his thought on the subject: "Actual NOTHING (he says) can furnish us with no cause; ex nihilo fit nihil. Therefore it follows that the Infinite was the cause, and that whatever is in the cause is infinite. . . Thus we may be certain that there are infinite things in the infinite." (See also The Soul 550.)
     (n. 14.) This paragraph refers to the philosophy concerning the creation of the first-born, as given in the Worship and Love of God (Chapter II., Section I) which the reader should by all means consult.

805

FIFTH COMMANDMENT 1910

FIFTH COMMANDMENT Rev. E. E. IUNGERICH 1910

     "So far as any one shuns murders of every kind as sins, so far he has love towards the neighbor." (Doct. of Life, 67-73.)
     Man, so long as he lives in this world, is in spiritual equilibrium between heaven and hell. He is free to turn himself away from either. When he turns himself away from heaven he receives hell, when he turns himself away from hell he receives heaven. The bells and those on earth who make one with them turn away from the Lord and face a dingy but fiery sun, which is the appearance of the love of self from which they burn. The heavens and those who are truly of the church have put this sun behind them, and turn their faces to the sun of the spiritual world.
     So far as man shuns evils as sins so far does he turn himself away from hell. He then receives as a free gift the influx of heaven which manifests itself in him as goods done, not from self, but from the Lord. These goods he does are varied. For when man shuns evils as sins, he not only receives goods, but he receives the particular goods which are the direct opposites of the evils he has shunned.
     The evils that are to be shunned are divided by the decalogue into four general classes,--murders, adulteries, thefts, and false witness. In addition to these there are two commandments against covetousness given for the sake of imparting the teaching that in shunning evils man must shun also all concupiscence for them. Concupiscence is not eradicated so long as the ruling motive in the shunning of evils is one that makes for a selfish or worldly ambition.
     Goods also are divisible into four classes, opposite, respectively, to each other of the four general classes of evils. These are love of the neighbor, chastity, sincerity, and the love of truth. So far as any one shuns murders of every kind as sins, so far he has love towards the neighbor. So far as any one shuns adulteries of every kind as sins, so far he loves chastity. So far as any one shuns thefts of every kind as sins, so fat he loves sincerity.

806

So far as any one shuns false witness of every kind as sins, so far he loves the truth. The interrelations of these four goods may be seen from their respective uses in bringing to man the influx stream of good and the afflux stream of truth.
     Good inflows into man's will, but only to the extent in which there are meet receptacles for it, receptacles built out of genuine truths according to which the man lives. These truths come to man by an external way, through the senses to the memory and thence to the understanding. We, therefore, speak of truth as afflowing. Obviously there must be several conjoint operations to make man thoroughly acquiescent receptive, and responsive to both afflux stream of truth, and influx stream of good. These conjoint operations, we shall show, are four in number, and their several goods are the good of love to the neighbor, the good of chastity, the good of sincerity, and the good of the love of truth.
     It is necessary, first of all, that man should love truth in order to be affected by its afflux and admit it by the senses to the memory. He loves truth only so far as he shuns false witness as a sin against God. The seeds of truth do not even take root with one who "loveth and maketh a lie," but are as if they had fallen on a highway where they are devoured by birds.
     The next operation is that the truths admitted to the memory be raised to the understanding. This is not possible unless man shun as sin all tolerations of a divergence between the internal of thought and the external of thought. "A sincere and just man has the internal man formed in the image of heaven, and the external in the image of the world subordinated to heaven; but with an insincere and unjust man, the internal man is formed in the image of hell and the external in the image of heaven subordinated to hell, for by the external he simulates the things which are of heaven, and applies the rational things which are from heaven to favor concupiscence and to deceive." (A. C. 9283.) An insincere man is a thief, for he steals the externals of heaven, perverts them from their proper use, and applies them to clothe, protect, and defend that which is of hell. A sincere and just man wills that both internal and external be of heaven, and, therefore, in thorough unison. When they are in unison the truths of the memory, which is the form of the external man, pass readily by purification into the understanding which is the form of the internal man.

807

     The third requisite operation is that the will coincide, come into harmony, become wedded with the understanding and act as one with it. This is done to the extent in which the truths admitted to the understanding are made of the life. That chastity is the good through which this third operation is effected, may be seen in thought when we consider what is meant by the rejection of falsification of truth and adulteration of good. The will is united to the understanding when the goods of the will are wedded to the truths of the understanding. If, instead of this; there be a mock unison of evil in the will with truth in the understanding, or of good in the will with falsity in the understanding, there is a state as inimical to the true union as adultery and fornication are respectively to marriage. As what is sought in this third operation is the marriage of good and truth, all that is opposed to it must be shunned. The shunning of adulteries of every kind, as sins is internally a shunning of what opposes the tie of good and truth, and chastity is the generic name of the good which inflows when that opposite is shunned.
     The shunning of murders of every kind as sins causes man to love the neighbor, that is, makes him open so as to receive the immediate, internal, influx of good. To love the neighbor is to love the good in the neighbor; and as neighbor means also a society, the native land, the church, the kingdom of heaven, and supremely the Lord, it is manifest that to love the good of all of these is nothing else than to be receptive of good from the Lord which gives the power of love. Hence the good acquired through shunning the evil of the fifth commandment operates to cause receptivity of the influx of good.
     The goods acquired as the result of shunning the four classes of evils form, therefore, a series extending from the affection of truth through two necessary intervening steps to the affection of good. The order in which they have just been enumerated, viz., false witness, thefts, adulteries, murders, is the order of man's regeneration, which begins from truths and proceeds to goods. In the decalogue the reverse order is found, murders, adulteries, thefts, false witness, for in the decalogue the series runs from what is more universal, first in end, and to be achieved, to what is less universal and preparatory.

808

     The first commandment is the most universal of the three commandments on the first table, and may, therefore, as in the New Testament, be taken as a statement of all three. For what is most universal or first enters into all that follows. It is, therefore, declared in Mark,--"The first of all the commandments is,. Hear, O Israel, the Lord our God is one Lord, and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment." It is called the first commandment to mean the universal commandment of the first table, or the first table as a single commandment.
     It is similar with the fifth commandment, the foremost one of the six on the second table, "Thou shalt not kill." Its positive side, or the good resulting from obedience to it, is, according to the Doctrine of Life, love towards the neighbor. In order, therefore, to express in one statement all the commandments of the second table, the Lord simply stated the positive side of the first commandment of that table,--"And the second is like unto it, namely, thou shalt love thy neighbor as thyself." This is called the second commandment, to mean the second table as a single commandment. Love towards the neighbor is what rules universally in all the six commandments of that table, and is the end they have in view.
     The first table is called in the Writings the Lord's table (D. P. 95, 326, 329; A. R. 490, 903; T. C. R. 287, 456; A. E. 1026), for it contains the acknowledgments that are given by the Lord to him who lives according to the things of the second table or man's table. The first table involves all that is of the Lord, all that is active. The second table, with its six commandments, comprises what is of man from the Lord, what is reactive, what is to be done by man for the sake of conjunction with the Lord.
     "Upon one table were written the precepts of love to the Lord, and upon the other table were written the precepts of love towards the neighbor. The first three precepts are those of love to the Lord, and the last six are those of love towards the neighbor, while the fourth precept, which is 'Honor thy father and thy mother,' is the mediating precept; for by father there is meant father in the heavens, and by mother there is meant the Church, which is the neighbor." (A. E. 1026.)

809

Because the fourth commandment linked the two tables together, it was written partly on the other. In itself it sets forth that which establishes their conjunction with man. Acceptance of the spiritual things of the church is honor paid our mother, and when this is done there follows as a gift the acknowledgment of God, meant by honoring our father. It thus epitomizes the more general teaching that so far as man lives according to the precepts of the second table so far does the Lord enable him to live according to those of the first table. So far as man has love towards the neighbor, the universal of the second table, so far he has love to the Lord. "Inasmuch as ye have done it to the least of these my brethren, ye have done it unto me." (Matt. 25:40.)
That the fifth commandment may be taken as the universal of the second table is confirmed in the following two passages: "Murderers are all those who make nothing of the precepts of the decalogue, and do not shun as sins any evils there named, and therefore live in them." (A. R. 892.) And again in explanation of the words "Without are . . . murderers," we read--"no one is received in the New Jerusalem who makes nothing of the precepts of the decalogue, and does not shun as sins any evils there named and, therefore, lives in them." (A. R. 952) That the good of the fifth commandment, love towards the neighbor, operates to make man receive the influx of good follows because murders are what reject it. "Murders," we read in A. C. 5135 "means evils which destroy goods." Let us sum up these points briefly. The fifth commandment presents the universal of the second table, love towards the neighbor. The universal of that table concerns man's reactive, what is to be done by man for the sake of conjunction with the Lord. Conjunction with the Lord means nothing else than reception of the influx of good. Hence receptivity of the influx of good is the blessing acquired through shunning murders of every kind as sins.
In the ordinary natural sense, by murders are meant deliberate acts of injury to another, not only as to the life of the body, but also as to the life of his reputation. The natural life of man's body is preserved by the love of self, the life of his reputation is preserved by the love of the world.

810

Every man born into the word is placed under the bonds of these two loves, and any deliberate, wanton, injury to either of them in an action against the Lord's established order, an act presuming in the offender a disbelief in the Lord's Providence and a confidence or delight in his own imprudence. Murders are evils which destroy good. Murders in the ordinary natural sense are evils against the goods of the two natural loves.
The effect of a sudden total or partial removal of these bonds, upon the victim who is as yet unprepared to live without them as he is to do in the other world, is harmful and may be the means of plunging him into disorders beyond his control. A deliberate injury to the body of another, even though it stop short of death, may yet remove him for a length of time from a state in which he can be reformed and regenerated. For, as we read in D. P. 142, no one is reformed in a state of disease of the body. The sudden blackening of a man's reputation may make him utterly reckless and defiant of the public estimation and thereby precipitate him into lawless acts from which a wholesome respect for public opinion had theretofore withheld him. We can see this occasionally illustrated in a child whose parents and associates continually dwell upon his evils, and who is confronted by an attitude of condemnation wherever he turns.
The exercise of severity and punishment when the reasons for it have been rationally explored and found legitimate, just and weighty, is not, therefore, to be classed as a murder, for it is not then an evil which is destructive of good. "The judgments of a just judge," for instance, (see Doct. of Charity, 163, etc.),"are all of them things of charity, even when he imposes a fine or a punishment on the guilty; for he thus corrects them and takes care that they do no injury to those who are innocent and who are the neighbor. For he is like a father who, if he loves his children, chastens them when they do evil." The leader of an army, by the faithful performance of his use, becomes a form' of charity. Such a man, we read, "does not love war, but peace . . . for he engages in warfare solely for the protection of his country, thus he is not an aggressor, but a defender. Afterwards, however, when the war has commenced he is also an aggressor, since then aggression is defense."

811

A common soldier may also become a form of charity; for he is averse to unjust spoiling . . . or unjust bloodshed. But it is different in battle. Then he is not averse to bloodshed, because he then does not think of it, but of the enemy . . . who desires his blood. . . . Before battle he lifts his mind to the Lord into whose hand he commends his life; but after he has done this, he sends down his mind into the body and becomes strong, the thought of the Lord remaining, however, unconsciously to him, on a plane above his bravery. If he die, he dies in the Lord; if he give, it is in the Lord."
A man may actually destroy human life and yet be not a murderer, but a God-fearing man, acting under the necessity of defending his country and his people. Warfare under such conditions is not a sin against the commandment, as is the belief of 'Quakers. The acts done on the natural plane are not fixedly wicked or fixedly good, for no act on the natural plane is judged from that plane, but from the will and thought within. "It is the spiritual with man that is judged, and not the natural, for the latter is not guilty of any offense or crime, because it does not live from itself, but is only a tool and instrumental by which the spiritual man acts." (L. J. 30) The deeds or works according to which man is judged are not the acts of the body, but his will and understanding. "By evil works are meant the works of an evil will, no matter how they have appeared in externals; and by good works are meant the works of a good will, even though in externals they have appeared similar to the works done by an evil man. All things done by the interior will of man are done from purpose, because what that will does with intention it proposes to itself; and all things which are done by the understanding are done from what is confirmed, because the understanding confirms. From these things it can be seen that evil or good is imputed to every one according to the quality of his will in them, and of his understanding concerning them." (C. L. 527) "Wherefore if a man does evil from ignorance or from any prevailing concupiscence of the body, even this is not imputed to him, because he had not proposed it to himself, nor does he confirm it with himself." (C. L. 529; T. C. R. 523.)

812

Applying the foregoing to the fifth commandment, conclude that there are two kinds of manslaughter, which are not destructive of love towards the neighbor. The first kind is manslaughter done as a duty and necessity in defending country, home, or self. This kind is not opposed to the love of the neighbor. The second kind consists of manslaughter done from ignorance or from any prevailing concupiscence of the body. This does not become opposed to love towards the neighbor. It is not even imputed to the man because he did not propose it to himself nor confirm it with himself. As instance of the first kind we may mention killing in battle. As instance of the second kind there if the accidental killing of a man through another's carelessness, as example of an evil done through ignorance; and the killing of a man by one who has been goaded into a frenzy, as example of an evil done from some prevailing concupiscence of the body. So long as a man examines himself once or twice in the course of the year and repents of the evil which he discovers, acts under circumstances like these are not imputed as sins. But if he does not examine himself, they are imputed as sins. (Cf. C. L. 527; T. C. R. 523.)
So much for the commandment in the ordinary natural sense which applies to acts of the body. We have next to consider it in the wider natural sense. By wider natural sense is not meant a wider extension on the plane of bodily acts so as to embrace many more acts in the category of murders. By wider natural sense is meant that which concerns the natural or external of the spirit, the plane of man's external will and external thoughts. This sense, because internal to the other just as will and thought are internal to act and speech, is called a wider sense, since what is more internal is more universal and thus wider. The plane of this sense is the external man with which man's co-operative work is chiefly concerned as declared in the universal law of the Divine Providence that man as of himself should remove evils as sins in the external man, and that thus and not otherwise can the Lord remove evils as sins in the internal man, and at the same time then in the external. (D. P. 100.) It was in relation to the same plane that the Lord spoke the following words in which is, therefore, briefly stated, the wider natural sense of this commandment: "Ye have heard that it was said by them of old time, 'Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment.' But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgment." (Matt. 5:21, 22. )

813

"By murders in the wider natural sense," we read in T. C. R. 309, "are meant enmity, hatred, and revenge, which breathe destruction; for in them lies murder like fire in wood under ashes. . . . These are murders in intention, but not in act. Nevertheless, if the fear of the law, retaliation and revenge were removed, they would burst into act, especially if in the intention there is deceit and ferocity." (Such a removal of external restraints might be brought about permanently, as noted above, by injuring his reputation to the point of rendering him reckless.) "Thou shalt not kill," we read in A. E. 1012, "in the proximate or spiritual-moral sense means thou art not to regard thy brother or neighbor with hatred, and thence bring upon him reproach and dishonor, for thereby thou dost slay and kill his reputation and honor from which is his life among his associates, called civil life. When this occurs he is made to live in society thereafter as a dead man, for he is classed among the vile and criminal with whom there must be no intercourse. When this happens through enmity, hatred, or revenge, it is murder, and is so estimated by many in the world. He who does this is as guilty before the angels in heaven as if he had slain his brother as to the life of the body; for enmity, hatred, and revenge breathe and desire destruction, but are restrained and bridled by fear of the law, of resistance, and of loss of reputation. Those three: enmity, hatred, and revenge, are conatus to destruction, and all conatus is like the act, for it goes into act when fear is removed."
When we consider this wider sense of the commandment, we see more clearly how it is that murder is that which opposes love of the neighbor. For a man who fights against, shuns, and repents of the enmity he discovers is being nourished against his brother, opposes that which makes against the love of the latter. And when love of the neighbor begins to be received by one who resists its opposite, he begins to be affected by the influx of good. For all good that inflows from God carries with it His love of the human race and their salvation, which is the very source and fountain of love to the neighbor.

814

     Obedience to this commandment in the ordinary and even in the wider natural sense bears witness as yet to no deeper solicitude than that of not injuring the neighbor as to his life and reputation in the world. It invites the influx of the inmost natural love of the neighbor, the good of which is on the plane of the natural heaven whose angels are in this love primarily. But there are still two higher goods within, which are those of the two higher heavens.
     One in the natural love of the neighbor begins to be affected with a spiritual love of the neighbor when he becomes solicitous to avoid whatever threatens the soul of the neighbor, such as what might turn him away from God, religion, and Divine worship. He then begins to form a conscience against injecting slanders and ribaldry about what is holy, lest doubt in God be aroused. He avoids what might cause another to have a distaste, dislike, or aversion for the things of religion. To come into such a love of not injuring the spiritual life of the neighbor, it is necessary that he have access to cognitions of genuine good and truth, for these alone can expose falses and evils which are the enemies of spiritual life. Such access can be had through the Lord's specific Church, where the Word is preached and a doctrine of genuine truth is derived from it. It follows that those who have no access to these truths cannot come into the spiritual or celestial degrees of love to the neighbor. They may, however, come into the heaven in which reigns a natural love of the neighbor that corresponds to the ruling love of the higher. Those within the church may come into any one of the three.
     Spiritual love of the neighbor, the love of not injuring his spiritual life, is a love of the church where the truths and goods of spiritual life may be had, and where a love of those truths and goods for their own sake is cherished. This love does not concern itself save remotely with the person of the neighbor. Those in it look at their companions from the viewpoint of their use and spiritual affection and easily overlook any natural delinquencies which do not seriously interfere with the life of the church. The object of this love is truth and good. The end for which they are loved is that they may bring salvation and life to man's soul. This soul is one's own as well as that of another.
     On this point there is a notable difference between the spiritual and natural love of the neighbor.

815

The love of protecting one's own natural life and reputation is not a real love of the neighbor in a natural sense. That there may be a real love of the neighbor in the natural sense, there must be a desire to cherish the life and reputation of others independent of one self. But with regard to the spiritual love of the neighbor, one's own soul is as much the object of the love, as the soul of anybody else. It is not selfish to long for the salvation of one's own soul, and it is not possible to neglect one s own soul and have a genuine love of the salvation of others. "What is a man profited if he shall gain the whole world, and lose his own soul or what shall a man give in exchange for his soul?" (Matt. 16:26.)
     Celestial love of the neighbor comes through opposition to what is against love of the Lord, for by murder in the celestial sense is meant to be indignant with the Lord, to rebel against His Providence, to hate Him, and to wish to blot out His name. (T. C. R. 311.) That within wilful natural murder, and within the effort to deprive the soul of the means of salvation, there lurks an intense hatred of the Lord, is manifested in the spiritual world where this hatred exhibits itself as a burning desire to find the Lord for the purpose of destroying Him.
     Those in the celestial love of the neighbor have a distinct perception of the Lord's very presence in the goods and truths that are the objects of their love. In this they differ from the spiritual who cherish goods and truths because they have been instructed in them, but lack a full perception of the Lord as in them. The celestial who have this perception shun falsity and evil as things opposed to the Lord whose presence they discern.
     The growth of the New Church on earth will keep pace with the entrance of its members into the spiritual and celestial loves of the neighbor as well as into the natural love of the neighbor. The commandments would not have been disclosed as to their spiritual and celestial sense in the Word for the New Church, if it were not desired of its members that they should make their interior planes, to which entrance is now afforded, the very centers of their lives. The spiritual zeal which loves the New Jerusalem as a neighbor will have this as its aim, and will not think any matter too small that can be used as a means for its attainment.

816

BEGINNINGS OF FINITION 1910

BEGINNINGS OF FINITION LILLIAN G. BEEKMAN 1910

     The absolute first of finiting was in the production of certain simples, or primitives, proceeding primarily and immediately from the Infinite One, and actualizing a certain reflexive conatus which pre-existed in the Infinite One, God, prior to the birth or possibility of any finite or concrete entities.
     The absolute simples, the primitives and minima of finition, were produced immediately in and from the Infinite. In character they were points of pure motion, produced in the substance of the Infinite One, by the will of that Infinite. And they involved the creative purpose, foresight, actuant impulse and providence.
     The type or figure of pure motion or conatus in them is the perpetually reflexing, the recircling spiral, or vortex-spiral, Thus each simple or primitive, in its interior conatus, presents a continual winding around, or devolution of the Infinite Substance--small as a point. The current of this conatus, if it were unfolded in free motion, would, as it were, issue continually forth from the center of the simple to its circumference, and there, reflexing, return to the center again, to be sent out anew in a perpetual spiral circuit, the flow of which revolves, at length, around the entire circumference of the somewhat flattened ring-shaped simple.
     Thus in the simples themselves, in the tide and current of that perpetual ringlike, ever reflexing motion,-or the trend and pressure of that conatus which constitutes them,--there is something like a first delineation and foreshadowing of a sort of corpuscular unit or vortex-circular figure, with center, circumference, poles, and inner circulation of essence, both polar and equatorial, so that, to the common polar circulation seen in such ultimate analogies as ordinary vortex and smoke rings, there is a circulation of the total substance around its pole. The general shape of such a circulation would be that of a ring-shaped disc, with deeply concave poles.

817

     These simples and primitives first existed in the Infinite, and that before the birth of finites.
     These primes and minima of reflexive impulse in the bosom of the Infinite were supremely and primarily human, the entire human end of creation being involved and concentrated in them, and everywhere operative from them.
     The circle of creation begins in the Infinite, and returns to the Infinite, for God is at once the first and the final cause. The total and general end for which the universe was produced,--and man, in the image of God, created and introduced into the universe,--was that he might associate heavenly with worldly delights, commence an existence which should henceforth be immortal, and increase the number of angels.
     Thus the purpose for which man was created is the reference of human delights to the soul and its reason, and their unison with the delights of the soul; the qualification of natural delights until they derive their essence from a higher source; finally their termination in Divine delights; thus if delights are to be true, they can only terminate in the Infinite.
     The privilege which is possessed by the soul, united to the body by the tie of natural harmony, of being carried away in fellowship with the body, with new delight and with added freedom, into the knowledge, adoration, and love of God, is a means to the primary end. In truth, there is nothing in the world pleasurable to the senses but becomes superlatively delightful if the thought of God is in its enjoyment, converting all things into still more exquisite delights, which the subject will perceive if he be connected with the first cause.
     Thus the final cause of creation can be obtained only by ends. If it can be obtained only by ends and boundaries, then there must be two finite ends, a first and a last, to say nothing of middle terms. With respect to the first end, it is the first created minima; with respect to the last end, (omitting the middle term), man is the ultimate effect,--the last in time,--in which all precedent things are gathered, and concur as means. And through man alone, therefore, the Divine End can be realized.
     The last or human end, therefore, begins in the least, or minima of creation, in which, of necessity, all the means reaching to the end were concentrated, included, involved, and, as it were, already present.

818

     Through and by them, therefore, and by them alone, the Divine Esse, Infinite and Inseparable, effects the production of a finite: universe, with all the human ends involved, including those both of generation and regeneration.
     Hence the absolute primitive and minima of finition, the first effect of the creative impulse and potency in the Infinite Esse, are and cannot be other than the primitives and the firsts of the human.
     In these primitives, these minimal points of perpetually reflexing or circumgyring motion produced and maintained in the Infinite by the Infinite, the finited exists as in its seeds and its primes, since from such primitives and simples all planes of the elementary kingdom have been composited; and all things whatever in both the visible and invisible worlds have been formed. In them, moreover, all the universe, both as to its substance and as to the circle of its history, has in-being, for "all things that, as regards time, were future, were present and intrinsically existent . . . in these primitives." (THE INFINITE, ch. I, ? V., 1, 2.)
     These primitive points of motion,--which as individuals are consubstantiate with the Infinite, and therefore as to the substance of them are not concrete, but simple, continuous, indivisible, ONE, yet are produced in the universal Infinite One in infinite numbers, each distinct as an individual point of reflex motion,--(thus considered as a sphere, or plane, presenting characteristics proper to the finite, i. e., separateness, boundedness, multiplicity and possibility of concretion),--are said to be intermediate between the Infinite One, and the finited; an intermediate, which as it essentially proceeds from, and involves, the Infinite, and as to substance is non-concrete, we are forbidden by Swedenborg to regard as itself finite; although it be the beginning, and involve all actual possibility, of successively finited production.
     By what name, then, are we to call these simple and minima of creative act,--these primal points of reflex motion brought forth in the Infinite, which are at once the beginning of all creative proceeding, and the eternal nexus between the Infinite One and the first concrete finites, a nexus interiorly of one substance with the Infinite, yet which gives to the finite not existence only, but also its essence or substance?

819

"Let us see now," Swedenborg says "whether God Himself, or the Infinite, has not then 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 Infinite, and is God, . . . and that the connection, or nexus between the Infinite Itself and the finite, is effected by the Only Begotten, . . . that the Father and the Son are one God . . .that both concurred in the ensuing work of creation." (THE INFINITE, Ch. I, ?, 3.) Creation coming forth from the Infinite Father mediately through the Son from whom the essence and substance of all compound or finite entities are generated.
     This primal reflexive plane in the Infinite One is, moreover, the only thing that is made immediately Divine, all other things produced therefrom being but mediately Divine since all other things stand in connection with the Infinite, their origin, only through the simples and primitives. They are, therefore, the sole nexus between the first finites of creation and the Infinite, a nexus itself consubstantiate with the Infinite.
     These supreme simples, these primal points of recircling motion produced and maintained in the Inseparable Infinite, and actualizing a certain reflective conatus from the beginning existing in the Infinite,-which are the first of creative production begotten of the Infinite Esse, the beginning of finition, the all and the only from which a universe may be produced,--involve, and, as it were, concentrate in themselves the entire human ends of creation, and as being at once Divine and human, must stand as the Divine Human.
     Moreover, if the relation of the Inseparable Infinite to these simples and primitives be examined according to the definitions and images of the work on THE INFINITE and the PRINCIPIA, it will be seen to image and present the relation between the Divine Esse and the Divine Essence given later in the TRUE CHRISTIAN RELIGION, Where it is said that Infinity is a term applicable to the Esse of God, and that the Esse of God is more universal than His Essence,--not that the Esse of God is pre-existent to His Essence; but that it enters into it, determining, bounding, and at the same time exalting it. (n. 36.)

820

Even such are the reations of this primal sphere of simples produced in the Infinite Divine to that Infinite.
     It is also from this Divine Essence, as distinct from the Divine Esse, that all things of the universe as to their substance are formed, and even such, also, stands the relation of the primal sphere of "primitives" to the substances of the universe. (T. C. R. 37.*)
     * This Essence is that primal and only substance of which all the concrete things of the universe are formed. This Essence is interiorly full of conatus and endeavor, especially along the lines of all things belonging to the human. From the endeavor of this Essence, substances compounded of it derive connate inclinations and aptitudes, which we, in our language upon this earth, call inclinations and aptitudes of "love." Therefore, by metonymy, this "Essence," of which all things are formed, is by Swedenborg, in the last revelation to us, called "love," and as being Divine; "the Divine Love." What its name may be in its own language no man knoweth save the Infinite All Father.
     Therefore, the living Infinite and the sphere of primal simples produced and maintained therein, of Swedenborg's philosophical works, would seem to coincide with the Esse and Essence of his Theological Works; and, therefore, the primitives of the Divine Human, the primal points of finition generated and maintained in the Infinite One, may be established in the Essence of God and stand as the only begotten Son from eternity, the Word by which the creation was brought forth.
     With the above particulars of statements gathered from the philosophical works, compare the following general statement from the SPIRITUAL DIARY;--that the primal creative Essence,
that first creative Essence which was in the Divine Itself and was the Divine Itself, "must have been man, in conatus, or in course of becoming; whence it was as it were man, thus man reflexively."* The Lord's Divine Human, moreover, existed from the Essential Divine. (A. C. 2628.)
     * S. D. 4847. In the translation it is inserted between nos. 4832 and 4833. The Latin runs, Man "in conatu seu in fieri, unde erat sicut homo, ita reflesive homo."

821

     To this we would add from the work ON THE ATHANASIAN CREED the statement that "of the Divine, from which is the universe, the idea is to be conceived no otherwise than as of a Divine Man in firsts [principles or primitives]," together with the later statement from the same work, that this Divine from which is the universe, exists throughout the extense of the created universe; thus it is not only the inmost of the spiritual world, but also that from which nature had its origin; and is called the Proceeding Divine, or the Divine Truth. The Lord as "the Only Begotten" is the Divine Truth.
     The Lord from eternity was the proceeding Divine, and thus the Divine Human, the Son of God from eternity. Extension into the universe is to be predicated of the proceeding Divine. This is called the Word; through this were all things made, and the world was created from it. The proceeding Divine in things greatest and least is Man, and this in nature.
     The proceeding Divine is called a sphere because it goes forth from Him, fills each world, the spiritual and the natural, and operates the ends of creation foreordained and foreseen by the Divine Creator. (C. L. 386.)
     This sphere would seem to have, also, most intimate connection with that immediate Divine sphere, above, that is, prior to, and central to, the heavens, which sphere is on every side round about, encompassing and including heaven in particular, general, and ultimate, extending also to the hells, and operating around all things, holding even the angels in their equilibrium of form and power. (A. C. 9498, 9499.) From these passages, (and especially from the statement from the ATHANASIAN CREED, page 411 as to the plane of the proceeding Divine which is the inmost of the spiritual world, being the same plane of Divine proceeding which is extended in the universe, and the plane, also, from which nature had its origin), it would seem that it must have been from some high and prophetic leading that Swedenborg in the work on the INFINITE declares that the simples of creation,--these same primal points of motion, treated of as to particulars in his PRINCIPIA--involve all human ends and means of creation, and are Divine, while in the PRINCIPIA itself he often refers to them as natural points, and indeed by preference refers to them thus, in that work.

822

     If this correlation of the simples and primitives of creation be true, a great concept looks forth here, a concept involving, as its very prime, the whole doctrine of the Divine operation from its firsts by its lasts,* as well as a wider application of the law that initiaments are affected through the Divine Natural, (A. C. 3206); and we see in a new way that God Himself is the First and the Last, and this as to substance as well as order.
     * Can., "Redemption," VIII, 10. "All the operation of God takes place from the primes through the ultimates, thus from His Divine through His Human."
     We have seen that the primitives and simples composing the primal reflex sphere, or plane, produced from and in the Infinite, of one substance therewith, and as to their internal conatus eternally existent therein, are presumably the very primes of the Divine Human. If, then, these the primes of the Divine Human exist not only in the spiritual world as its inmost, but are the very primes and simples from which nature had its origin,--then they stand as the primes and primordial firsts of a Divine Natural, existent in the Infinite One from eternity, and from eternity furnishing a certain reflexing plane and basis from which, by means of an action and reaction taking place between the Infinite Esse and the finite reflexing plane, as between a Divine active and reactive, as a first and a last existence in God Himself,--all the successive substances and forces of the concrete universe may be brought forth as intermediates; the entire creation being thus a work of the two.
     Moreover, since the primes of the Divine Human are to the Divine Esse as is the body to the soul,--and as these same primes are also the primes and beginnings of all the substances of the concrete universe, which are formed from them in consonance with the laws and inclinations of motion, we can see how the Divine is able to be in the universe as the soul is in the body. For "by the comparison of the soul and the body," Swedenborg says, "it seems possible to gain some little light respecting the connection of the Infinite with the world," (INF. ch. I, conclusion), an early perview of the subject, confirmed by the canons of revelation, where it is declared that "God is the soul of the world, from which all men are, live, and move." (CAN. God. VIII, 7.)

823

     In reflecting upon this primordial plane of a Divine Human, the primitives and firsts of a Divine Natural, as a Plane brought forth in and from the Infinite Esse, less universal than that Esse, yet consubstantiate with it, and existant therein as a primal plane of reflux "from eternity itself, and before finites Were born,"--a plane sustaining to the Divine Esse the relation of body to soul, a thought inevitably arises as to what may be its significant values, its place, its power, relatively to the inner life of God Himself. It seems as if that ineffable thing, that marvel of living primal relation, was the supreme, the unique, the reality, from which all realities, all harmonic relations are derived, and which they regard. Yet this idea shaping, playing, gleaming forth, in inner meditative hours, eludes bodiment in words.
     Perhaps the law of mutual value and service of human soul and human body, and the desire of each towards the other, which is given in the first sentence of Swedenborg's PRINCIPIA affords the reflective basis in which we may one day see that marvel mirrored; the law that the soul is in the desire of exercising its perceptions from the senses or body as from a source as it were distinct from itself; while the senses in their turn yearn to exercise their senses from and together with the soul; to which therefore they lift all the objects of their several worlds for contemplation.
     Such inmost thoughts do at least give to the fact of the human soul and body and the meaning of their connection, something mystical, wonderful, having its spring in the Living Infinite One Himself.
     Therefore, in every plane and every thing brought forth by the Creator from the substance of the Infinite, in anything like His image, there must exist an inclination to take its life, its being, the stimulus of its sense, and the reflective of its activity, from something as it were objective to and other than itself; and to that end it must give, as it were, a portion of its own substance, and accommodate its own activities to more general and wider compassing forms.

824

DOWNFALL OF THE JESUITS 1910

DOWNFALL OF THE JESUITS Rev. C. TH. ODHNER 1910

The recent expulsion of the Jesuit order from the newly established Republic of Portugal brings vividly to mind the dramatic story of their first expulsion from Portugal, immediately after the Last Judgment, and the subsequent suppression of the Order throughout the world. In the year 1757 the Jesuits were at the summit of their power, influence, and wealth, counting more than 22,000 members; with 639 colleges and 176 theological seminaries. Insinuating themselves by flattery and bribery into all the Catholic courts of Europe, they had established themselves as father-confessors of the reigning mistresses and their princes. They ruled over most of the popes, and those whom they could not rule they quietly disposed of by poison. In France, through the papal bull Unigertins, they had secured the condemnation of the Evangelical movement of the Jansenist party, and everywhere they were reaching out for universal dominion, nor only over the souls of men, but also over politics and commerce. Their lust for wealth was insatiable, and induced them to enter upon great commercial and financial conspiracies, and it was this which ultimately brought them to grief.
In Paraguay they had established a so-called "theocratic" form of government among the simple-minded natives, and when the great Portuguese minister, Pombal, complained to the pope, that the commercial transactions of the Society hampered the trade of Portugal, the Jesuits stirred up an insurrection of the natives. In September, 1758,-- they were accused of complicity in an attempt upon the life of the liberal king, Joseph I., of Portugal, and when the pope would not listen to the complaints, a royal decree was issued, on September 1, 1759, ordering the immediate deportation of all Jesuits from Portugal and the confiscation of their property. They were all arrested and shipped to Italy, where they ware presented to the pope with the compliments of the Portuguese government.

825

     Unfortunate commercial speculations and conspiracies soon afterwards brought about their downfall in France. An investigation was ordered by the Parliament of Paris resulting in a decree, on April 1, 1762, declaring the constitution of the Jesuits to be godless, sacrilegious, and injurious to Church and State, and the vows of the Order to be null and void. In November, 1764, the minister, Choiseul, finally obtained the sanction of Louis XV. for a decree banishing the Jesuits from France.
     In Spain, the Bourbon king, Charles III., followed the example of France. On the night of September 2, 1768, all the Jesuits of the kingdom, to the number of 6,000, were arrested, placed on board ships, and deposited on the papal territory. The pope, however, refused to receive the unbidden and dangerous guests, and they were then re-shipped and transported to Corsica, where they remained, half-starving, for a few months, until they were again expelled, the island having been annexed to France. This time the pope was forced to open his territories to them. In Naples, similarly, 4,000 Jesuits were seized in one night, and transported to the Papal States, by the Bourbon king, Ferdinand IV., and the same happened in Parma, which also was governed by a Bourbon prince. Finally, on July 21, 1773, Pope Clement XIV. was forced to sign a decree, announcing the abolition of the Jesuit order throughout the world, "for the sake of the peace of the Church." This pope died of poison the following year. The order remained "suppressed" during the Period of the French Revolution and the Empire, but was restored throughout the world by Pope Plus. VII., on August 7, 1814, but never regained anything like its former power.
     It is significant that the Order of Jesuits, who "are the most profane of all," (S. D. 4470). Were the very first ones in this world to experience the results of the Last Judgment in the other world. The SPIRITUAL DIARY, (nos. 5413-5420), contains a most interesting and detailed account of the imaginary heaven which they had built up in the spiritual world, and of the mountain where thousands of them had congregated with their enormous treasures. Here they had a miraculous lamp, ever burning, by which they performed miracles, and it was found that they had taken hold of the Heavenly Doctrine and made it into a magic lamp, in order to deceive the simple.

826

"As they had made use of such an art, which is a magical one, most shocking, because done with Divine Truths, they also subsided; the earth opened beneath their feet, and they were swallowed up, being cast into Hell."
In regard to the changed attitude of Louis XV. toward the Jesuits resulting in the remarkable concerted action of all the Bourbon dynasties, the New Church possesses some interesting and suggestive information. In the CONTINUATION OF THE LAST JUDGMENT, n. 60, Swedenborg states that he once spoke with the spirit of Louis XIV.: "I heard him saying that he seemed to himself as if he were at Versailles; and then there was silence for about two hours, after which he said that he had spoken to his [great] grandson, the King of France, [Louis XV.], about the Bull Unigenitus, telling him to desist from his former purpose, and not to accept it, because it is injurious to the French ration. He said that he had insinuated this deeply into his thought. This took place in the year 1759, on the 13th day of December, at about 8 o'clock in the evening."

827

SWEDENBORG'S POETICAL WORKS 1910

SWEDENBORG'S POETICAL WORKS Rev. E. S. PRICE 1910

     In NEW CHURCH LIFE for 1900, page 580, under the caption, "Swedenborg, the Poet," the present writer attempted a review of Swedenborg's LUDUS HELICONIUS, following the Tafel edition of Tübingen, 1841; this is a third edition, the first having been published by the author at Skara, in 17'6, and the second, by Carl Deleen, at Stockholm, in 1826.
     There now appears a fourth edition, issued by the University Press, of Upsala, in, honor of the hundredth anniversary of the London Swedenborg Society, and presented to that Society at the celebration of that event in London, July, 1910. This edition appears under the general title: EMANUELIS SWEDENBORGII OPERA POETICA. The title page is followed by a page bearing an ascription of gift to the Swedenborg Society, by the University of Upsala.
     It is seldom we have seen a more beautiful specimen of the printers' art than is this small quarto. It is bound in white paper in beautiful imitation of limp vellum. The type is clear and large.
     In the review of 1900, it was mentioned that the Tafel edition of LUDUS HELICONIUS contained additions to the original edition of Skara, 1716, but what those additions were was not specified. We shall not here attempt a review of the whole work, but refer the interested reader to the above mentioned review in NEW CHURCH LIFE; we will here, however, make the specifications that were omitted from that review. The titles appearing in the Tafel edition, which are not found in the original are as follows:
     Ad Sophiam Elisabet Brenneriam, Unicam Aetatis Nostrae Camenam, cum Carmina Sua de novo Caneret,--To Sophia Elisabet Brenner, the Oary Muse of our Time, when She Sang her Songs anew); Cantus Sapphicus in Charissimi Parentis Doct. Jesperi Swedbergii Episcopi Scarensis Reverendissimi Diem Natalem,--(A Sapphic Song on the Birthday of my very dear Parent, Dr. Jesper Swedberg, the Right Reverend Bishop of Skara); Fabula, a prose fable, the argument for the next piece; Fabula de Amore et Metamorphosi Uranies in Virum et in Famulum Apollinis,--

828

A Fable about the Love of Urania for Apollo, and her Metamorphosis into a Man and into a Servant of Apollo); It Praeconium Inventionis Typographiae,--(In Celebration of the Invention of Printing). All these came at the end of the Tafel edition; but these, with certain other additions, form the first half of the new Upsala edition. Following these, under the title, Ludus Heticofiius, are all the pieces of the original in the original order. The new pieces are as follows:
     1. A poem in Swedish, with a title covering an entire page, addressed to Mr. Johannes Kolmodinus, congratulating him on his marriage to Miss Beata Hesselia. Miss Kesselia was a second wife, and in his first stanza the poet regrets that he is called upon to congratulate the bridegroom so soon after the death of the first; "but," he says in the second stanza, "God is a God of Wonder, who doeth wonderful things." This poem was written in 1700, when the author was twelve years of age.
     2. A four line stanza, in Swedish, addressed to "Herr Candidaten [Chr. G. Notman]."
     3. A hexameter poem of twelve lines, in which Em. Swedberg, from his heart, congratulates the very learned and very splendid youth, D. Benedict Bredberg, on his erudite labor concerning asteroids.
     4. A dirge on the death of Eric Benzelius, again with a title covering an entire page. This is an elegiac of forty-four lines.
     5. A Latin version by Swedenborg Of his father's poem entitled Ungdoms Regel och Alderdonzs Spegel,--(Rules for Youth and a Mirror for Old Age). This is a poem of one hundred and fifty-four elegiac lines, and is a paraphrase of the twelfth chapter of "Ecclesiastes." If the present writer may be so bold he would say that neither the Latin nor the Swedish is as good poetry as the original. The piece was first printed at Skara, in 1709.
     6. An elegiac of twenty lines addressed to Andreas Amb. Unge.
     7. Epigramma Caraubonum, (An Epigram on Casaubon), taken from a letter by Swedenborg to Eric Benzelius, Jr., London, October, 1710. These lines were written on seeing the tomb of Casaubon in Westminster.

829

In regard to the Epigram the author says: "While I was examining the monuments of the kings I happened upon the tomb of Casaubon, when I was seized with so great love for that literary hero that I kissed his tomb, and besides that wrote this song with my hands upon the marble."
The writer begs the privilege of here making two or three corrections to the review of Ludus Heliconius, of 1900. On page 581, lines 2 and I from the bottom, "[Written]" beyond the Rhine, 1713." Should read "At Utrecht, 1713." On Page 582, lines 1 and 3 from the top, the word "nurse" should read muse.
HISTORY OF CREATION 1910

HISTORY OF CREATION EMANUEL SWEDENBORG 1910

CHAP. II.

11. The heavens and the earth were finished, and all the abundance, or host, of them, (v. I); that is to say; the visible world. The heavens are those expanses that contain the active forces of the world, as the auras, or the ether and air; but the earth is a collection or congeries of passive or inert forces,--in ordinary language, the elements of the kingdoms, especially of the mineral kingdom. By the copulation of these passive forces with active forces, are produced the beginnings of things, or the beginnings of the kingdoms of the earth. The concordance or host of the heavens are the stars, planets, etc., which constitute the firmament. And on the seventh day God ended the work which He had made, (v. 2),--that is to say: On the first day, chaos, the ether, light, and the diurnal motion of the earth, whence are the times of day. On the second the aerial atmosphere. On the third; the crust of the earth, herbs, plants, and trees, or, the whole vegetable kingdom. On the fourth, times with their years and days arising from the circumgyration of the earth, whence come the apparent offices of the sun, moon, and stars. On the fifth, the more ignoble creatures, such as insects, fish, and fowl. On the sixth, the more perfect, which are the animals of the earth, also called cattle,* beasts, and wild beasts; and lastly man of both sexes.

830

From these works it is evident that a day signifies an entire space of time; for in the present chapter it is related that woman was created afterwards from the rib of man.
     * i. e., animals of the herd.
     12. And on the seventh day he rested from all his work which he had made. Therefore he made the seventh day a day of good omen, and sacred, because that in if he had rested from all the work which he had created and made (v. 2-3). God rested from the work of creating the things which he had made or produced, but not from their conservation which is perpetual creation, just as subsistence is perpetual existence. And therefore it is said that God rested from all the work which he had created and made, or, according to Schmidius, which God by making, had created. Creation, properly speaking, is that which is foreseen and provided for from eternity, or before the beginning of time; for effects, which are denoted by the words he made, are a necessary consequence, since all effects are present in God, thus are already created; but they are made in time. What therefore God rested from on the seventh day was the production of effects from nothing. It is also worthy of mention that the production of effects proceeded in order up to Adam, from whom all the things which had been created again returned to the Creator; for Adam was created and made, in order that he might refer all things to God, and to God's glory. To him therefore was given a soul and a heavenly mind; and therefore on the seventh day he was to engage in holy worship of God, and this also for the sake of the conservation of all things.
     13. No earthly plant having yet arisen upon the earth, nor any herb (since Jova God had not caused it to rain upon the earth, neither was there (I man to till the ground), there went up a mist from the earth which watered its whole soil (v. 5-6). In the beginning of creation, after a crust had been superinduced upon the earth, there must necessarily have been a continual mist which watered the surface of the earth; for the earth, like a great body, was intersected not only with watery veins, but also with streams, so that the newborn atmosphere itself was ever humid by reason of the vapors,--a condition that was necessarily requisite for the rising up of herbs, shrubs and trees.

831

From these words it may also be clear that the production of terrestrial things, as, in the present case, the production of herbs and plants, was not an immediate process, but mediate; that is to say, was effected by means of a mist or humidity in place of rain, which latter could not as yet be gathered into clouds or exist as such. That at this time the earth was encompassed by, as it were, a vapory bath, to the production of which perpetual spring conspired, has been shown elsewhere.*
     * Confer Worship and Love of God, n. 17.--TR.
     14. Jehovah God formed man, dust of the earth, or, as Castellio renders it, from the dust of the earth (v. 7.). What is meant is man's body, that is to say, his flesh, and bones with the embodiment of the blood, or, all those his parts which do not have active life but suffer themselves to be acted upon by life; for the soul was drawn from heaven. Whether man was formed immediately from the earth, and thus without passing through his periods from infancy to manhood; or whether he was formed immediately from an egg and so forth, may be left to the faith of the reader. Since, however, a single day signifies an entire space of time or a lapse of many years, he might also have been born from as egg, and the egg been produced not immediately from the earth's ground, but mediately by means of the fibers of some vegetable object or tree, whereby the essences that were to pass over into his blood might be rectified. If this be the case, he was nevertheless formed out of the dust of the earth; for everything that passes through the roots or fibers of vegetables is from the earth. The fact that all things were brought forth according to ends, even intermediate ends that were foreseen and provided for; and thus were brought forth mediately and in their order; derogates nothing from the Divine Omnipotence. For all things still followed on to the effect according to His bidding, that is, according to the foreseen, and thus the pre-established laws of His most wise order.
     15. And he breathed into his nostrils the breath* of lives, or, according to Castellio, the vital spirit, (v. 7).

832

That by this breath or spirit is meant the atmosphere admitted into the lungs, which were then opened up, may be concluded and confirmed from a large number of Scripture passages; confer above Chap. 12 [n. I], where the etherial atmosphere is called the Divine Spirit; Confer also Gen. 611, 715, 22; Exodus 158, 10; II. Samuel** 2216, Job 278; Psalm 10429, 30. The same may also be seen quite clearly from the phenomenon of inspiration or inbreathing through the nostrils; and also from the fact that the corporeal life begins from and absolutely depends on the inspiration or opening up of the lungs. For infants do not live as to the body, that is, as to sensation and motion, until the lungs have been opened; nor are the superior lives able to produce any life in the body, or in its ultimate natures, until this breath** of lives, as it is called, has been admitted or inspired through the nostrils. Wherefore it was only after this had been done that mart became a living soul, or, according to Castellio, from which spirit man was made
animate.**** A living soul****** is attributed also to every animal, see above Gen., 130 and also 219; whence it follows that this soul***** or this inbreathed spirit, was not the rational or heavenly soul.
     * The Latin is anima = soul, breath, life.--TR.
     ** Swedenborg has "II. Kings," but he is evidently using the nomenclature of the Septuagint and Vulgate versions where the two books of Samuel are styled first and second Kings, and the two books of Kings, third and fourth Kings.-TR.
     *** Animans, i. e., living, animated, breathing;--TR
     **** anima = soul or breath.
     16. And God planted a garden eastward in Eden and there he put the man whom he had formed, or, according to Castellio, he placed him in the garden, of fruits* which he had sown eastward in Eden (v. 8). It appears from these words as if Adam, had been created and born in some other place than the garden of Eden, and afterwards transferred thither by God. The same inference is also gathered from v. 15.**

833

But to believe that he was born in the garden itself, or born elsewhere, is not a matter of salvation.
     * The Latin word thus translated is Pomerarium, which means a fruit garden or orchard containing all manner of fruit trees. But Swedenborg seems to have taken it in the sense of an orchard, of apple trees, see I Ad. n. 893. But see Worship and Love of God, n. 32, where the central tree in this pomerorium or paradise, is called pomus--literally, a fruit tree,--and is identified with the "tree of life." --TR.
     ** And Jehovah God took Adam and put him into the garden of Eden to dress it and to keep it."-- TR.
     17. And out of the earth made God to grow trees of every kind, both pleasant to the sight and suitable for food, and also the tree of life in the midst of the fruit garden, and the tree of the knowledge of good and evil. (v. 9.) It is quite clear that the earthly Paradise represented the heavenly* Paradise, or, that the type of the one stood forth in the other. For there is nothing on the earth to which there is not something correspondent in heaven; since whatever is created or brought forth in the effect descends from heaven. And therefore there is not a thing on the earth that does not represent some type of its origin. For all uses are heavenly, and effects are so many uses sent forth into the circle of nature. The ends of uses are Divine, and therefore all things which are produced are nothing but images of heaven; just as Man or Adam was made an image of God himself. Representations of things heavenly are therefore effected by means of images of similar effects such as exist on earth. Concerning these matters we shall treat more fully in the following pages. On this account this whole garden planted in Eden represented the heavenly Paradise, into which Adam is said to be transferred in order that he might enjoy the delights of nature or of the world, together with the delights of heaven. Since therefore natural effects are symbols of things heavenly, the tree of life, which was set in the midst of the garden, signified the wisdom which flowed into his mind from heaven, or by the superior way; while the tree of the knowledge of good and evil signified the intelligence which flowed into the same mind, from the world and its nature by the inferior way, or by way of the senses and animus.** For there are two ways that open into the human mind, namely, from heaven through the soul, and from the world through the senses and the animus,--concerning which ways we have treated fully elsewhere.***

834

The tree of wisdom or of life (for in wisdom is true life), is therefore said to be placed in the midst of the garden; as also the tree of intelligence by means of knowledges.
     * It should be noted that the words Heavenly and Celestial in the present translation, are represented in the Latin by the single word, Caelestis.-TR.
     **By the word animus Swedenborg means that part of the human mind that is formed by images entering through the senses, including also the thought and will active in such images, and looking to them for their satisfaction and delight. The impossibility of expressing this meaning by any single English word or phrase has led the translator to adopt the Latin term outright.--TR.
     *** See Worship and Love of God, n. 64, note.-TR.
     18. And a river went out of Eden to water the fruit garden; and from thence it was parted, and became into four heads (v. 10). From the fact of these streams it may be evident that the garden was situate in the very center of the earth, and was of wide extent; also that the rivers were like the sanguinous sinuses or cavities in the body, which have arisen from a collection of veins concerning which, see above in v. 6, [n. 13]; and that their conflux in this garden is like the heart, for there they became four streams, like four great arteries and veins. For, according to Schmidius, This river was there parted, and became into four heads of rivers.
     19. So he commanded him, Of all the trees of the fruit garden thou mayest eat, excepting the tree of the knowledge of good and evil; for if thou eatest of it thou shalt die, or, according to Schmidius, Jehovah God commanded the man saying, Of every tree of the garden eating thou mayest eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, dying thou shalt die (v. 16, 17). What is meant or signified by the tree of life and the tree of knowledge, I have already explained above [n. 17], in a few words. As is evident from the words of the text, Adam was prohibited from eating of the tree of knowledge, or, from arriving at intelligence by the posterior or natural, that is, by the sensual way; but he was not prohibited from eating of the tree of life. For he was instructed respecting the single objects of the senses, immediately by God, by means of inspiration, or by the superior, that is, the celestial way, according to the most perfect order,-an order established together with creation from its beginning. He was therefore forbidden to invert the pervert this order, and thus the state of his innocence and integrity. Eating from trees was only a kind of symbolic expression which followed after the order had been inverted and perverted.

835

There was not so great sin, or guilt in the eating itself that, for this reason, he, with all his posterity, should die the death; but the sin was that he had not suffered himself to be led by God, by the internal, that is, by the superior way, but had suffered himself to be led by the Prince of the world and nature by the external, that is, by the inferior way. Wherefore it is said, eating thou shalt eat, and dying thou shalt die, where the one expression signifies the natural, and the other the spiritual. But we, his posterity, because we are born and educated into the natural life, are profoundly ignorant of what the heavenly or superior way is, of which way there is no affection and also no knowledge. The celestial way is that by which Divine inspirations flow in immediately.
20. And Jehovah God said, It is not good that Adam be alone; I will make him on help meet for him (v. 18, see also v. 20). From the state of utmost integrity, or most perfect order, in which and into which Adam was born, it can be concluded without doubt that the first born had a certain kind of speech with the Divine Spirit, and thus with God,-that is to say, a celestial speech, of which elsewhere;* for it was by such speech that he received all his answers, and learned the uses and ends of all the objects of his universe and world. But it had not yet happened to him to consociate these heavenly delights, and the earthly delights most deeply conjoined thereto, with any member of the human race; for he was alone, or solitary. Without a companion, even the fullest delights grow, as it were, cheap; for all delights savor of this, namely, that we notice that our companion or companions, especially those bound to us in love, are also affected by the same delights. Such is human nature. Moreover, it is said that it was not good for him to be alone, because, also, of the future unrest of his mind, when he would begin to be en- kindled and to glow also from conjugial love; and this, especially in order that from him might be born a posterity, from which should be formed the Kingdom of God, which was the end of creation.

836

That the firstborn received answers from heaven, and knew, from the mere perception of objects by the senses, the uses of each and the ends for which they were created; and that thus, inspired by the prior or superior way, he acquired a knowledge of all things; is sufficiently evident from the fact that he gave names to all cattle, fowl, and beasts of the earth, which are said to have been brought to him (v. 19).
     * See n. 24 below.--TR
     21. Therefore Jehovah God caused a deep sleep to fall upon him; and he took from him one of his ribs, from which rib, after the body had been closed in the place thereof He built up a woman; and He brought her to Adam; or, according to Schmidius, He took one of his ribs, and closed up the flesh in stead thereof; and Jehovah God built the rib which He had taken from man, into a woman; and He brought her unto the man (v. 21, 22). That this tearing out of the rib and putting the flesh in its place was only a kind of dream, that is to say, that it appeared to him, in a dream, as if one of his ribs came out, as it were, and as if flesh was engrafted in its place, does not seem an unreasonable supposition; for the fact that the woman was taken from him, is sufficiently evident from the sacred words of the present verse, and also from verse 23, where Adam says, This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man,--thus, born from his blood, spirit and soul. It can also be evident that this did not take place in Adam's own garden, but elsewhere; for it is said, that she was brought to him.
     22. Therefore a man, leaving his father and mother, shall cleave unto his wife (v. 24), or, shall emigrate from his paternal home for the sake of founding a new home. Thus he must make a new colony, in order that, from this home, may descend a new posterity, or that a new family may be procreated. This would never be possible without the separation of the man, though not of the woman, from his birth-place. And they shall grow together into one flesh; or, as Schmidius has it, they shall be one flesh. (ib.) For it is according to all nature that a unit exists from two forces, an active and a passive, by means of conjunction, and especially by means of spiritual conjunction, that is, by love. Moreover, nothing is produced e novo, without the simultaneous co-operation of an agent and a patient.*

837

The active is indeed a unit by itself, and the passive a unit by itself, but by their coalition they become a most closely united unit, and thus an effect is produced. The man or husband is the agent, while the woman is the patient,--made so not only, in respect, to all the faculties of her body, but also in respect to the affections of her animus and mind, which is called intellectual; and this, howmuchsoever it may be otherwise in the perverted state, after the loss of the state of integrity. From the coalescence of these two potencies, especially from their coalescence through love, arises one flesh, or, as it were, one blood and spirit, that is a unit.
* This word is used in its root meaning, as signifying that which suffers itself to be acted upon.--TR.

(To be continued.)
Title Unspecified 1910

Title Unspecified 1910

"It is an error of the age to believe that the life of a man can be changed in a moment, and thus that a man from being evil can cart became good, consequently be led out of hell and at once he transferred into heaven, and this out of the immediate mercy of the Lord. In this error are those who separate charity from faith, and place salvation in faith alone; for they imagine that mere thought and the uttering of the words which are of that faith, if it is done with trust and confidence, is what justifies and saves; and it is believed by many that this takes place in a moment, and, if not before, then at about the last hour of man's life. Such cannot believe otherwise than that the state of a man's life can be changed in a moment, and that man is saved out of immediate mercy. But the mercy of the Lord is not immediate, and a man cannot in a moment from being evil become good, and be led out of hell and transferred into heaven, except by the continuous operations of Divine Providence from infancy even to the end of his life." (D. P. 279.)

838

Editorial Department 1910

Editorial Department Editor 1910

     NOTES AND REVIEWS.

     It is somewhat startling to find that of the one hundred and nine ministers and preachers reported in the Journal of the General Convention for 1910, forty-six, or a little more than 42 per cent., are without permanent employment in the work of the Church.

     Number eight of our English contemporary, THE REMINDER, is, of course, interesting, like its predecessors; but we confess to some little disappointment at seeing a whole page devoted to a purely artistic description of a visit to Hawkstone Park,--the home of that non-separatist idea, of which the REMINDER is so staunch and brave an opponent.

     Mr. Lardge, the editor of the REMINDER, has made a new literary venture in the issue of No. 1 of NEW CHURCH THEMES FOR THE TIMES. It is a tract of four pages, in the style of the REMINDER, and is devoted to an exposition of answering, mainly for the benefit of those not of the Church, the question, What is the New Church? Mr. Lardge's definitions are clear and direct, and do not hesitate to clearly show that the New Church exists, because the former church is utterly vastated.

     While visiting Dortrecht, last summer, we looked in vain for the old church where, in the year 1618, was held the famous (or infamous) "Synod of Dort," so often referred to in the Writings of the New Church. We finally secured a picture of the building where once a triumphant Council, by a majority vote, forged the dogma of "Supralapsarian Predestination." We were told that it was torn down in 1859, and that the site is now occupied by a prison. Such is "the irony of fate."

839

     In our account of present conditions of the New Church in Sweden, in the October issue of the LIFE, we stated (p. 711) that the Rev. C. J. N. Manby "though he is an excellent translator and editor, and a zealous missionary, entertains a strange dislike for what he regards as Re-baptism; in the Liturgy which is used in his congregation there is not even a service for the baptism of infants." In a recent letter Mr. Manby asks us to correct the impression which this statement may convey. "Though I am no friend of 'Re-baptism,'" he writes, "I regard Baptism as an inestimable treasure, and have often officiated in this act;" He informs us that the Liturgy to which we referred was composed by the Rev. A. Bjorck and inserted in the hymn book of the Society at Mr. Bjorck's own initiative. The baptismal service which is still used is the one found in the old Liturgy, composed by the Rev. A. Boyesen in the year 1878.

     The following, from the October issue of NEW CHURCH REVIEW, is a timely and sensible protest against the concerted efforts recently made by Convention ministers: to identify the New Church with the various and conflicting theories of Socialism:
     "First, in the New Church, as; with Christian Socialists generally, we seem to find a narrowing of the vision of what the, Gospel of the Lord means and is to accomplish; for they seem to think that it is to apply to mankind only under one possible form of government and of society, namely, that of their own Utopia. Consequently, they are apt to conclude that Christianity has never been tried, except in a very small way among the early disciples who held all things in common. A man cannot be a Christian, they say, under the institution of Private Property and the law of the wage-contract. Christianity, then, is not suited to all sorts, and conditions of men, to all races of all times and dimes. It cannot reach out to men under all circumstances and call them to repentance and make them as little children in the care of their heavenly Father and lead them into the formation of a heavenly character. Men cannot be saved as individuals, they must be saved as societies.

840

The mind seems to lose its power to perceive the operation of the Divine Providence making use of all sorts of circumstances, and overruling them, for the salvation of souls, and for the preservation of spiritual freedom, without which salvation would be, indeed, impossible."
     "Furthermore, the Word of the Lord and the writings of the Church seem to be subordinated to proving a special system of political and industrial life which may be well suited to some men, or to some races under some conditions of development. But they cease to be used as a revelation of universal principles of spiritual life. They lose their Divine authority over the mind, and cease to rule it, for they are made to serve it instead. Thus the institution of private property, which is plainly a part of the Old Testament Scriptures and is not rescinded in the New--for the Ten Commandments which forbid stealing and coveting what belongs to another are to be fulfilled to the last jot and tittle by the Lord's disciples--is ignored or explained away."

     The doctrine concerning appearances in the spiritual world, namely, that all things in that world are the real appearances of the Divine of the Lord, according to reception by spirits--has been frequently misunderstood in the Old Church as teaching that the spiritual world is a mere projection of the imagination, but we doubt whether any such jumble has been made of this doctrine, as is evidenced in the following passage, taken from the ANNALS OF PSYCHICAL SCIENCE for April-June:

     "SWEDENBORG AND THOUGHT FORMS.

     "It is significant that Swedenborg, both in his published works and also through Cahagnel's mediums, so often insisted upon the powers possessed by discarnate spirits seemingly to create objects they are thinking of in their immediate surroundings. Just as a student having access to an enormous library can select any given book and have it brought out on the table for immediate inspection, so, according to Swedenborg, every man's mind is furnished by the Creator with a, perhaps, unlimited number of innate ideas, which he has the power to select from and combine according to his predilections ruling at the time, and then project and materialize the resulting idea in his immediate environment, so that whether it be of the nature of a fixed object or a tableau involving action, he can then more fully realize it by visual inspection."

841

     AFFIRMATION OR REPUDIATION.

     "Another error in the book, is the assumption that the Academy is the New Church, and that its interpretation of doctrine is the true doctrine. . . . It would be far more just to say, as did the Supreme Court, whose judgment may be that "Both alike rest on said to be unbiased on this subject, the writings of Emanuel Swedenborg, and both alike have respect to these as supreme authority." (From the Review of The Kramph Will Case, in the New Church Messenger, Sept. 28, 1910.
     The Court erred "In finding, and not in permitting proof to the contrary that the Writings of Swedenborg are the sole authority and test for Membership, together with baptism; and in not finding that the real teaching of the New Church is that the Word is the only authority, and Swedenborg is only to be used in interpreting, opening and making clear the meaning of the Word; and that members of the New Church, therefore, are not permitted to teach anything as doctrine which is not drawn from the letter of the Bible or Word and is not confirmed by it." (Exception 13, made by the Trustees to the decision of the Lancaster Court. Kramph Will Case, p. 243.)
ESSENTIAL ERROR 1910

ESSENTIAL ERROR 1910

The NEW CHURCH REVIEW for October, in a review of Mr. Seward's book THE ACADEMY DOCTRINE EXAMINED AND CONDEMNED, exposes an essential error in that book when pointing out that "in this world there are no spiritual men who are not also natural, and no natural men who have not spiritual influences operative within them. The man of the Church is subject to natural states, or he could not be tempted; and without temptation there could be no regeneration. The man of the Church appears to be treated [in Mr. Seward's book] for the most part as if he were only spiritual, and incapable, with the Lord's help, of falling into sin."

842

This recognition of human nature and of human freedom versus instantaneous salvation by mere "faith in the saving power of the Lord," is the first evidence of common sense that we have seen in any Convention treatment of the subject, under discussion. It is a pity the writer did not follow up this ray of light instead of befuddling the issue with the usual nonsense about "the lighter evils" being neither "permissions" nor "laws of order," but "rather descriptions of what may overtake the natural man," etc. To say that evils of any kind are "laws of order" is as absurd as to say that evils are "descriptions." This kind of loose talk is extremely wearisome. What the writer probably means is that' the Divine teachings revealed concerning "the lighter evils" are mere descriptions instead of being "rules of conduct for anybody." If this were the sole purpose of Divine Revelation, it would be quite superfluous, for the literature of the world is full of "descriptions." But the teachings concerning love truly conjugial are not descriptions, but laws of order for the conduct of human life. Nor are the teachings concerning adultery merely descriptive, but imperative laws of Divine order which may not be transgressed. And in exactly the same sense the Divine teachings concerning the intermediates between conjugial love and adulterous love are laws of order, for every Divine Truth is a law of order, proceeding from Him who is Order itself, sustaining order in heaven, maintaining order in hell, and leading to order in the world of spirits and on earth.
ETERNAL DURATION OF HELL 1910

ETERNAL DURATION OF HELL 1910

The Rev. L. F. Hite, writing on "The Question of Evil" in the October issue of NEW CHURCH REVIEW, states that "a careful reading of passages leaves a decided impression that Swedenborg in the early part of the DIARY, Written in 1747-81 held that the evil are finally redeemed, and he interpreted the facts from that point of view; but later, (n. 5830, written after 1757), he changed his mind and viewed confirmed evil as fixed eternally. Apart from some passages in the early volumes of the ARCANA COELESTIA, his published writings seem to be unanimous in this latter view.

843

It should be borne in mind that the statements in the early part of the DIARY, and in the early volumes of the: ARCANA, are based on experience that belonged to the period before the Last Judgment."
According to this: view, therefore, Swedenborg, before the Last Judgment; was mistaken and misinformed on this important subject; of New Church Doctrine, but after 1757 he suddenly "changed his mind." If, untrustworthy on such a subject, why not; on other subjects, or on all, subjects? And yet Swedenborg himself testifies most solemnly that "from the first day" of, his call, he had "not received anything pertaining: to the Doctrine of the New Church from any angel, bur from the Lord alone, while I, read the Word." (T. C. R. 779.) It is to be regretted that Mr. Hite, before committing himself to such a charge against the consistency of Divine Revelation, did not read the little work by the Rev. C. J. N. Manby on THE ETERNAL DURATION OF HELL (Toronto, Carswell Co., 1901), in which this whole subject has been most thoroughly treated. Mr. Manby shows here, by indisputable proofs from the Writings, that there is no inconsistency and no "change of mind," but that the teaching of the earlier portions of the DIARY and the ARCANA, to which Mr. Hite refers, is that the infernals "are out of hell as long as they, in consequence of punishment endured, are able to promote some use even though it be a vile one, but at the cessation of such uses they are cast again into hell, i. e., into the 'hell in hell,' or into a penitentiary there." (p. 66.) We once more recommend Mr. Manby's work to the serious consideration of our readers.
But to the above considerations we must add the historical fact that Swedenborg, many years before the Last Judgment, consistently taught the doctrine respecting the eternal duration of the hells, and this both before and after the opening of his spiritual sight. Consult, for instance, the work ON THE SOUL, 543-548, written in 1741. Or consult A. C. 6977, (published in the year 1753), which teaches most distinctly that "after death a man's life follows him, and he remains in the state which he had prepared for himself by the whole course of his life in the world; then he who is in evil can no longer be reformed; and lest he should have communication with any society of heaven, he is deprived of all good and truth, and hence he remains in evil and falsity which increase there according to the faculty of receiving them which each one has acquired for himself in the world."

844

Again, in the ADVERSARIA, vol. iii., n. 209, Swedenborg relates a conversation with spirits wherein he endeavored to show them that "they could not repent of the things they had received in the life of their body." This was written in 1746. Mr. Hite's conclusion would, therefore, amount to this that in and before the year 1746 Swedenborg taught the true doctrine, but that after his spiritual eyes were fully opened into the realities of heaven and hell he "changed his mind" and taught fundamental falsities until, instructed by the experiences of the Last Judgment in 1757, he came back to his former position, which he still adhered to in 1753 and henceforth consistently taught throughout the ARCANA, all of which was written before the Last Judgment!
SWEDENBORG'S "SELECTAE SENTENTIAE." 1910

SWEDENBORG'S "SELECTAE SENTENTIAE." 1910

     In a communication to NEW CHURCH LIFE for June, 1909, the late Rev. James Hyde, in discussing Swedenborg's earliest publication, the SELECT SENTENCES OF L. ANNAEUS SENECA AND PUB. SYRUS MIMUS, made the following astonishing statement:
     "But the important fact to notice respecting this thesis, viz., SENECAE SELECTAE SENTENTLAE, is that it is not by Swedenborg at all! Not a syllable of the text comes from his pen; the preliminary matter,--the dedication and address to the reader,--is his, but no more. The whole of the text will be found in OPUSCULA ALIQUOT ERASMO ROTEVODAMO CASTIGORE ET INTERPRETE, 1514,--every word of it. Indeed, the thesis, by having a catch-word on its page, which answers to an entry not contained therein, shows that a printed copy of Erasmus' work was supplied to the printer from which to print the thesis. Finally, I have to call attention to the fact that Swedenborg makes no claim to authorship in connection with the matter, as may be seen by a careful reading of the title page of the original,--not that of Immanuel Tafel's reprint. I believe no Newchurchman or other has hitherto noticed this fact. But it effectually disposes of the 'graduation' delusion."
     For some reason this statement was allowed to go unchallenged, and the matter slipped from our mind.

845

Recently, however, we had occasion to investigate the SELECTAE SENTENTLE and were amazed at the complete absence of any foundation for Mr. Hyde's assertion, A glance at the title page of the original edition shows at once that it was a graduation thesis or tantamount thereto. "Select Sentences of L. Annaeus Seneca and Pub. Syrus Mimus and perhaps others, with the annotations of Erasmus and the Greek version of Jos. Scaliger, which, illustrated with notes by the consent of the Philosophical Faculty, Prof. Fabian Toerner presiding, Emanuel Swedberg modestly submits for public examination in the great Auditorium Gustavianum [Upsala], June 1, 1709." A mere reprint of an old edition of a work by Erasmus would never have been publicly read in such a place by a student on leaving his University. It was Emanuel's graduation day, and was a great occasion. Old Bishop Swedberg had come up from distant Skara to assist in the celebration, and Prof. Rhyzelius had composed "hendekasyllabic" Greek verses in honor of that "youth of most excellent genius, Emanuel Swedberg, most conspicuous for clearness of mind and for glory of learning, when, in a public dissertation, he is commenting upon the Mimes of Publius Syrus." (Italics our own.)
The work itself consists of a dedicatory preface addressed to Jesper Swedberg, and an introductory address to the reader, in both of which the youthful author refers to his own labors in connection with the little book. Then follows at the top of each left hand page a few of the Latin "Sentences," with the corresponding Greek version of Scaliger on the opposite page, and below these, on each page, the "Annotations" of Erasmus, Scaliger, and others, interspersed with abundant commentary and illustrative notes by Swedenborg himself, together with a multitude of references to and quotations from other authors, classic and modern. At a rough estimation we would say that about one-third of the text is in Swedenborg's own words.
If the work were simply a reprint of the edition of Erasmus, of 1514, it would certainly be surprising that Erasmus should refer to himself as "Erasmus," but still more surprising would be the quotations from Scaliger, (1540-1609), Lipsius, (1547-1606), from a work by Jan Gruter, published in 1708, and others, all of whom flourished some time after the death of Erasmus, in 1536.

846

But most astounding of, all would be the prophetic knowledge of Erasmus concerning Swedish kings, such as Eric XIV., (1533-1577), Gustavus Adolphu (1594-1632), and Swedish authors, such, as Upmarck and Norrman, etc., not to speak of Jesper Swedberg, whose comments on Cato are twice referred to by his admiring son. Swedish words, even, are found in the text. The notion that the, thesis "is not by Swedenborg at all," that "not a syllable of the text comes from his pen," etc., and that the idea of its being Swedenborg's graduation thesis is a "delusion," is explicable only by our present knowledge that Mr. Hyde, who, in the days of his health and strength, was a most careful and accurate bibliographer, when be penned his communication to the LIFE was already broken down by the disease: which not long afterwards ended his useful labors in this world.
FIERY FLYING SERPENT IN THE CHURCH 1910

FIERY FLYING SERPENT IN THE CHURCH 1910

     The doctrine of instantaneous salvation by faith alone, through the "Divine interposition" of immediate Mercy, as preached by the President of the General Convention, is strikingly confirmed in the MESSENGER for October 12th by another Convention minister, the Rev. E. D. Daniels, of Berlin, Canada,--formerly of the Methodist Church. Under the heading "Similar to the 'Testimony from Lakewood,'" he relates his personal experience and conviction as follows:

     "In the MESSENGER of Sept. 28th, there was a reply to 'The Testimony from Lakewood' concerning which, with all respect to the writer who knows that I have a close personal regard for him, I wish to say a few words. That testimony is apparently only one of a large number constituting a vast region of religious experience well worthy of investigation. Let any one read 'Twice-Born Men,' by Harold Begble, a book recently published, and he will find abundant evidence of 'instantaneous conversions' which are sound and permanent, where the man has not 'been fighting his temptation for years,' nor 'resisted it as much as he could in his own strength;' Mr. Begbie treats the subject in the scientific way.
     "For about thirty-four years I have been a contributor to the columns of the MESSENGER, and have never written of myself, but now wholly to the glory of God for it is due to nothing in me--I wish to testify that before that time I myself passed through a change which was as utterly beyond my own power as is the creation of a world, away from religious influences, nor attending any meetings, spending my time mostly in a chamber at my wife's home for about five days, with no companion but the Word of God, I went through struggles of soul which resulted in the dawn of an entirely new and distinct life.

847

There I was made over into something else by a power utterly beyond myself. I was not the same person that I was before, and never have been; though I have not lived as faithfully as I ought. New Church truth has never destroyed that experience but has explained it, clarified it, and confirmed it. I have never doubted that experience any more than I have my own existence. I could not doubt my second birth any more than my first. If there is any humiliation as the result of giving this testimony, I gladly submit to the cross. I know of many other such cases just as genuine, some of them instantaneous ones.
     "Many, with experience just as valid, cannot point to the exact time of their re-birth; but we ought not to rest if we are not conscious that somewhere, at sometime, we have been created anew. The traveler on the ocean-may have been in his berth and unconscious when the steamer left her moorings, but he knows she is not now tied up to the dock.
     "This subject touches a fundamental question; namely, is there full and immediate salvation from the worst evils by the power of the Lord working in the penitent and trusted soul or in extreme cases is it necessary that the person for a time practice a lesser evil to avoid a greater? In other words, is such practice to be regarded only as a mitigation of evil where there is no gospel, the advent of the gospel rendering it wholly unnecessary? or does it belong to the gospel dispensation?" [Italics our own.]

     When gross falsities of doctrine, such as the above, are permitted to spread their poison without correction or protest through the most popular journal of the Church, it is high time to look once more to the outer walls of the New Jerusalem, the fundamental and primary truths which separate the New Church from the outside wilderness with its fiery flying serpents.
     In the BRIEF EXPOSITION we read, (nos. 64, 65):
     "That from the Faith of the present Church there have been produced, and still may be produced, monstrous births, such as instantaneous salvation by an immediate act of mercy," etc.
     "That no other salvation is believed in at this day, than such as is instantaneous, from an immediate act of mercy, is evident from this that a mere faith of the mouth, accompanied by a confidence proceeding from the lungs,--and not with charity (where, by, nevertheless, the faith of the mouth becomes real, and the confidence of the lungs becomes that of the heart),--is supposed to complete the whole work of salvation; for if the co-operation is taken away; which is effected through the exercises of charity by man as of himself, the spontaneous co-operation which is said to follow faith of itself becomes passive action, which is nonsense and a contradiction of terms.

848

For supposing this to be the case, what need would there be of anything more than some momentary and immediate prayer such as this: 'Save me, O God, for the sake of the sufferings of thy Son, who hath washed me from my sins in His own blood, and presents me pure, righteous, and holy, before Thy throne?' And this ejaculation of the mouth might avail even at the hour of death, if not sooner, as a seed of justification. But that instantaneous salvation, by an immediate act of mercy, is at this day a fiery flying serpent in the Church, and that thereby religion is abolished, security introduced, and damnation imputed to the Lord, may be seen in n. 340 of the work concerning the DIVINE PROVIDENCE."
And in the number referred to we are taught:

"Instantaneous salvation out of immediate mercy is the fiery flying serpent in the Church. By the fiery flying serpent is meant evil glowing from infernal fire,--the same as the 'fiery flying serpent' in Isaiah: 'Rejoice not, thou whole Philistia, that the rod which smote thee is broken; for out of the serpent's root shall go forth a basilisk, the fruit of which shall be a fiery flying serpent.' (14:29). Such evil is flying abroad in the Church when there is belief in instantaneous salvation out of immediate mercy; for thereby: 1) Religion is abolished; 2) Security is induced; 3) And damnation is imputed to the Lord. Who can help concluding that not man but the Lord is to blame if man is not saved, when He is able to save every one out of pure mercy? It may be said that faith is the means of salvation, but what man is there to whom that faith cannot be given? for it consists of mere thought which can be infused even with confidence; in any state of the spirit withdrawn from worldly things. The man may, indeed, say, 'I cannot acquire that faith of myself.' If, therefore, the faith is not given, and the man is damned, how can he that is damned think otherwise than that it is the Lord who is to be blamed, who was able to give it, but was not willing?

849

Would not this be to call Him unmerciful? Moreover, in the glow of his faith the man might say, 'How can He see so many damned in hell when yet He could save all in a moment out of pure mercy?' besides many other similar things which cannot be called anything but heinous accusation against the Divine. From these things it can now be seen that a belief in instantaneous salvation out of pure mercy is the 'fiery flying serpent' in the Church." (D. P. 340)
TRIAL OF MR. SCHRECK 1910

TRIAL OF MR. SCHRECK 1910

     Col. Rudolph Williams, of Chicago, has issued another of his diatribes against the "Academy ministers in the Convention," his special object being an attack on the Rev. E. J. E. Schreck, and also on the Council of Ministers and the General Council of the Convention for exonerating that clergyman from the charge of teaching the "doctrine of Concubinage." He advises the progressive ministers of the Convention to "drop by the wayside the General Council" and to "banish forever, as an authoritative body, the Council of Ministers."
     It is not our intention to review this savagely partisan pamphlet. But it contains some statements, whose correctness is presumably guaranteed by quotation marks, that throw new light on the trial of Mr. Schreck last year.
     The charges against him were "filed" by Col. Williams with the General Council and with the Council of Ministers, and were accompanied with the names of witnesses. The testimony of the latter, however, was non-committal. In answer to enquiries, one wrote, "I would not say that Mr. Schreck argued in favor of concubinage any further than to call attention to the teaching of the Writings themselves and perhaps to quote the Writings." Another wrote, "Just what Mr. Schreck's position was I would not feel like stating, as I might misrepresent him."
     The trial was introduced in the Council of Ministers by Mr. Dole. Messrs. Sewall and Ager objected on the ground that the charges had been made by an individual and not by an Association. Mr. Schreck, however, insisted on an investigation, and Messrs. Reed, Smythe and Worcester were appointed a committee for that purpose.

850

     Mr. Schreck and Col. Williams both appeared before this committee on May 10. We quote from the pamphlet:

     The charge having been read, Mr Schreck, by Mr. Reed, was asked: "Have you anything to say to the charges?" Answer: "Nothing but a general denial."
     Mr. Reed: "Mr. Williams, have you anything to say?" Answer: "Yes, sir;" and I went over Mr. Schreck's ministerial life and historical incidents, as set forth in the pamphlet, "Mr. Schreck and the Academy," and referred to the letter by Dr. Hamilton, arriving at the conclusion, that by actual history, brought down to date, save for personal membership, Mr. Schreck all his ministerial life has been and is a priest of the Academy, and ought not to be in the Convention.
     Following this Mr. Schreck talked some minutes, referring specifically to his entering the theological school of the Academy instead of the theological school of the Convention, pleading, in extenuation, "that he was but sixteen or seventeen years old, and under the influence of Benade...."*
     * The parts we omit are the author's answers to Mr. Schreck's replies.

     Mr. Schreck spoke particularly about his employment by the Church in Detroit, saying: "I fold the Detroit people I believed in the Academy, in fact I never denied it," or words to this effect.
     On being asked by the chairman: "Have you anything to say regarding the charge in the Hamilton letter" Mr. Schreck said:
     "I had forgotten the incident and wrote Dr. Hamilton for particulars, receiving in reply that his memory was not very dear on the subject, hence I cannot speak definitely."
     During the session several points and instances were referred to by the committee asking Mr. Schreck if he had any explanation to make, to which he answered: "I desire to be excused from answering."
     The session closed with remarks by the present writer, in which he said the committee should bear in mind that down to that date Mr. Schreck had not specifically renounced a sentence of Academy doctrine; that all the statements referring to the doctrine of allowableness which he had made would be as acceptable to the Academy as the Convention; that in one of his publications he had asked Mr. Schreck the question: "To preserve the conjugial or for any reason is life according to the teaching of the Academy allowable?" That Mr. Schreck had not answered, and to learn what his position on that burning question is, the committee should compel an answer.

     The Colonel then comments on Mr. Schreck's written statement to the Council of Ministers published in the LIFE for July, 1910, p. 443, as being vague and insincere.

851

The charges were heard by the General Council on May 13 and 14. But Colonel Williams was not allowed to appear until the last moment.
     I finally found myself in the presence of the General Council. There were nine members present, the chair being filled by the Hon. Vice-President of the Convention who, . . . as I made a movement to open a package containing papers of data, said:

     "We have not time to be occupied with reading, as it. is very near the time for the opening of Convention."

     We refrain from dwelling on the ludicrous picture suggested by the impatient council and implacable prosecutor with his package.
     The latter was allowed to proceed and he occupied about forty minutes arguing the point that Mr. Schreck "is a priest of the Academy in every particular, save physical membership."
     A day or two afterwards, Mr. Seward said to Col. Williams:

     "Mr. Schreck has made a statement which I think you should give consideration and await developments." Mr. Saul and Mr. Daniels each said to the writer practically the same, while Mr. Dole brought to me the statement and together we made a careful study of it. Mr. Dole was quite insistent that I promise him to accept the statement and not further press the case. This I refused, saying I would give the subject consideration. Tuesday morning I was, at my request, given a hearing By the General Council and to it said: "If the Schreck case be made a matter of record in the journal of Convention, and Mr. Schreck's statement, the proceedings and findings published to the Church, I will cease effort and await developments." This being in harmony with the desire of the General Council, prosecution of the case rested.

     Then followed the reports to the Convention from the two Councils, completely exonerating Mr. Schreck. Col. Williams thereupon described the latter's public statement as "quite comprehensive, though it does not absolutely cover all the ground;" and he expressed the hope that "the case will rest here."

     A HOUSE DIVIDED.

     The Colonel, however, has not long continued in his pious wish, as witness his present pamphlet. But he is not alone in this revolt against the decision of councils and conventions.

852

He is joined by the Rev. E. D. Daniels, (and, apparently, by the Rev. John Stockwell), and together they have appealed the case from the Convention to the Illinois Association, at its last meeting, which Mr. Daniels attended for the special purpose of pressing the charges against Mr. Schreck.
     On the evening of the first day of this meeting (Nov. 4) a letter was read, addressed by Mr. Daniels to the Rev. Mr. Saul (president) and the Rev. S. S. Seward, wherein, after referring to Mr. Schreck's acquittal by the Convention, the writer continues:

     In an oral statement made to the Council of the Clergy he makes a general denial of the doctrines he had formerly held; but neither there, nor in his written statement, nor anywhere else, has he ever renounced the above pernicious doctrine. Now no man has any right to exercise the functions of the Christian ministry and especially to be a teacher of youth, whose position is equivocal on such a subject as this. If there is any doubt about it, then it is a sacred duty which he owes to the church and to the public to make a statement concerning the specific doctrine, which Mr. Schreck has never done. And I, as one of the church and one of the public, have a right to ask it of him.

     On the following morning, Nov. 5th, Mr. Stockwell followed the matter up by demanding from Mr. Schreck a statement as to his position. But before Mr. Stockwell had concluded, Mr. Schreck tersely and positively refused. Col. Williams then endeavored to introduce some preamble and a resolution on the subject, but Mr. Saul, the president, ruled them out of order, and his ruling was sustained by the meeting.
     Thus defeated in the Association, Messrs. Daniels and Williams and other opponents of Mr. Schreck resolved to carry their case to a jury of "Christians of all denominations" as a court of final appeal. For this purpose they selected the LA FORTE DAILY HERALD. In its issue of November 5th, the HERALD appears as "the organ" of "the opponents of Schreck" and it devotes many columns to the controversy. They are introduced on the first page and headed "New Church Convention in Its Greatest Sensation." After quoting the letter from Mr. Daniels, it continues:

853

La Forte is the whirlpool, the vortex of a discussion, which threatens to disrupt, not the local congregation of the New Church, but the church of the New Jerusalem throughout this country, England and the European continent, the question at issue being the renunciation of what is known as "The Academy" of the New Jerusalem Church, which institution of the church holds that under certain conditions sexual relations outside of marriage are not evil, nor a violation of the commandment, "Thou shalt not commit adultery." The eyes of the New Church world have been centered on La Forte for several days, awaiting the outcome of the organized move of many of the leaders of the Church, who are bitterly opposed to "The Academy," in the matter of Rev. E. J. E. Schreck, one of the most prominent New Church men of the country, an able man and one who has taught and defended the doctrine of "The Academy." . . .
Yesterday afternoon three talks were made, indirectly attacking Dr. Schreck through excoriation of "The Academy." These talks were made by Rev. Seward, Colonel Rudolph Williams, of Chicago, a prominent layman, and Rev. E. D. Daniels. The second step toward the crisis came last night when Rev. E. D. Daniels presented, in person, a letter, . . . to Rev. John S. Saul . . . and Rev. Seward. The third step came this morning and it was a step which fired the first, gun in a controversy which is liable to separate the church at large into two factions. Rev. John W. Stockwell, of the Kenwood parish, Chicago, rose to the floor . . . and demanded a statement from Rev. E. J. E. Schreck in regard to his position on "The Academy" idea. It was the hope of the opponents of Rev. Schreck that he could be forced to declare himself and affirm or deny statements which his friends are said to have been circulating to the effect that he has given up "The Academy." Rev. Schreck, before Rev. Stockwell had concluded, took the floor and tersely declared that he refused, positively to make a statement on the matter. This declaration broke the camel's back, figuratively, and the war is on. For some time The Herald has possessed inside information concerning the matter and from several New Church leaders has obtained further information, which is Pnerewith presented, outlining as sensational a question and one of as great moral interest as has ever been presented in the columns of a newspaper. The Herald being previously advised of the major facts, the leaders of the New Church, the opponents of Schreck, have selected The Herald as the organ through which the first gun of publicity against Schreck is fired. Inasmuch as Schreck has refused to commit himself, one way or the other, it has been deemed advisable to place the question before the public, to make the public the jury and to let a Christian people, all denominations, pass judgment on Mr. Schreck. It is opined by several New Church men that the effect of this publicity will be the resignation of Rev. Mr. Schreck.

854

     This is a doctrinal question only. There are no charges against Mr., Schreck's moral character, but only against his doctrinal principles. So far as his brethren know, he has always lived a pure life. There is no complaint in that direction. It is an "academic" matter only.*
     * A short account of the matter was taken from the above article and printed in the Chicago Tribune. But beyond this, the press has not taken any notice of the publicity, campaign instituted in La Porte.
     Outsiders may learn mote of this discussion and realize the pressing importance of it, all by perusal of a circular, printed herewith, which Rev. Daniels issued some months ago, which circular has been carefully guarded by New Church people, as have all facts concerning the case, avoiding, especially, all newspaper notoriety in the hope that an amicable adjustment could be reached and that Schreck would be won over to a firm declaration against "The Academy."

     The circular referred to is embodied in the personal appeal to the "Christian Jury" made by Mr. Daniels. It is also printed on the first page, and is headed with a well executed likeness of Mr. Schreck's. Mr. Daniels says:

     New Church people believe that the principles in the writings of Emanuel Swedenborg are a revelation from God, causing new light to shine from the Sacred Scriptures. Among the many books Swedenborg wrote and published is one on the relations of the sexes. It contains the most exalted ideal of marriage and of sexual purity. On the dark side of the Subject the book suggests a means of mitigating "social evil," which is briefly this: (This writer here gives his idea of the means in question, "Where gospel salvation is left out.") Such a liaison (he continues) is in some respects an imperfect imitation of a monogamic marriage; and, by withholding the pair from the worse evils, it may be the means of saving the principle of true marriage love in them from destruction, and they may finally take the upward steps to purity.

     Mr. Daniels then enumerates the various positions on this subject taken by members of the New Church. 1. The majority who hold that these relations are mere permissions. 2. "A smaller party commonly known as 'the Academy,'" who hold the doctrine to be a merciful provision for the preservation of marriage love; the same position being also maintained "by a considerable number of clergymen and laymen, who are still members of the General Convention," who, however, "repudiate some of the extreme statements of the Academy." 3. "A still smaller party" who repudiate this part of Swedenborg's Writings.

855

And, 4. "The smallest party of all, who believe in the Saving Power of the Lord."
     Mr. Daniels follows this with a reprint of a pamphlet published by him and "unanimously endorsed by the Berlin Society," which, after quoting the Brockton Declaration, goes an to say that the writer would refuse to attend the Swedenborg Congress, since such attendance involved recognition of ministers of the Academy "as ministers of the Gospel." He interprets the Brockton Declaration as "virtually a charge that the Academy upholds the practice of adultery," and calls upon the Convention to consistently follow this Declaration up in act.
     In the HERALD of November 7th, Messrs. Seward, Saul and Gustafson (the pastor of the La Forte Society) issue a joint protest against the action of Mr. Daniels and his supporters. Their statement is prominently displayed, and is introduced as follows:

     Anent the articles in Saturday's Herald, which has caused no small stir in religious circles and through La Forte generally, a statement was today submitted . . . (by Messrs. Seward, Saul and Gustafson) in order to put a quietus on the affair. The Herald was selected by the anti-Schreck committee, of which Col. Rudolph Williams . . . and Rev. E. D. Daniels . . . were leading members, for making public the mass of information in its possession. Rev. Daniels, as presiding minister of the Canada Association . . . states. . . that the New Church is in grave danger of a split on the Schreck matter. Rev. Axel Lundeberg, of Chicago, stated yesterday that the publication in the Herald Saturday covered the ground correctly.

     Then follows the protest. After noting that the articles in the Herald were "calculated to lead to misunderstanding," the protest briefly reviews Convention's action in exonerating Mr. Schreck, and continues:

     There is not the slightest danger of a split in the Church, or scarcely a ripple of excitement on the subject. The whole matter has been thoroughly gone over . . . and the false and pernicious interpretation of Swedenborg's teaching given by some regarding it has been repudiated almost unanimously by the Church at large.

     This statement is answered by Mr. Daniels in a letter printed on the first page of the Herald of November 15th, where he insists that Mr. Schreck "has never renounced" the specific doctrine in question, but, on the contrary, in his formal statement to the Council of Ministers, "implies that he still holds it. . . .

856

If he does not, it would cost him very little labor and no humiliation simply to say so. . . . And his brethren and the public have the right to ask it of him as a public teacher."
Clearly the quarrel of these gentlemen is not with the Academy. Internally it is with the Heavenly Doctrine,--whose teachings they have now brought before a "jury of all denominations." But externally their quarrel is with the General Convention. At its Brockton meeting that body was greatly disturbed because the subject had been made a matter of public discussion; and now publicity is again forced by its own members, and this time as a revolt against its own decisions.
Title Unspecified 1910

Title Unspecified 1910

"Man himself ought to clean himself of evils, and not expect the Lord to do this immediately. Otherwise he would be like a servant, with face and clothes befouled with soot or dung, going to his master and saying, 'Lord, wash me!' Would not that master say, 'Thou foolish servant, what doest thou say? See, there is water, soap, and a towel! Doest thou not have hands, and power to use them? Wash thyself!' And so also the Lord God will say, 'The means of purification are from Me, thy ability to will and to do are also from Me. Therefore, use these, my gifts and endowments, as thine own, and thou wilt be cleansed.'" (T. C. R. 436.)
Title Unspecified 1910

Title Unspecified 1910

"The former life, which is the life of hell, must be utterly destroyed, that is, the evils and falsities must be removed, in order that the new life, which is the life of heaven, may be implanted. This cannot possibly be done hastily, for every evil that is inrooted with its falsities has a connection with all evils and their falsities; and such evils and falsities are innumerable, and their connection is so complex that it cannot be comprehended, not even by the angels, but only by the Lord. From this it is evident that the life of hell with a man cannot be destroyed suddenly; for if it were he would at once expire; nor can the life of heaven be implanted suddenly, for if it were he would again expire." (A. C. 9336.)

857

Church News 1910

Church News Various 1910

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Social events for the month have not been elaborate, but there have been a number of pleasant gatherings.
     The opening of the season began with the annual meeting of the Civic and Social Club, about the middle of October. The social evening, during which Mr. Whitehead gave us an interesting picture of "The Old English Coffee Houses and Their Use," was preceded by a short business session, an ingenious measure for securing full attendance for that prosaic affair. Both meetings were well attended and the evening passed enjoyably.
     Several nights later the young people indulged in an impromptu dance, which proved as especially enjoyable as such unbooked events usually do, attended, as they always are, by a spirit of spontaneity, which is sometimes lacking in more planned for affairs.
     Mr. and Mrs. Henry Doering made the young people happy on Hallowe'en by throwing wide their home and, aided by a committee of young ladies and gentlemen, preparing old-fashioned entertainment of various kinds appropriate to the mystic night.
     The first Friday in November began the monthly banquet supper, which, in future, is to take the place, on every second Friday, of the doctrinal class, which usually follows the supper. The table discussion was upon the subject of the Old Church and was very interesting. Perhaps the most useful idea brought out was that it is in ourselves that we should look for those encroaching evils of the fallen church which are devastating it, for it is in those who accept the new revelation that the battle must be fought, and we should not content ourselves with condemning those evils as something to be found only in those who still worship amid the ruins of the fallen temple.
     On Monday, November 7th, Mr. William Whitehead read an interesting paper on "The Minds of the Ancient Egyptian, as Illustrated by Old Kingdom Sculpture," which opened the series of Civic and Social Club lectures for the year.

858

     Church services have been well attended this fall. Among many good and helpful sermons, a recent one by the Bishop on Freedom was of especial value and application to our needs.
     We have been glad to welcome among us Miss Valerie Van der Steen, whose arrival from Europe as the affianced bride of Mr. Warren Potts gave us all a delightful surprise. Miss Van der Steen accompanied Miss Edith Potts on her return from England. Since then our ranks have been augmented by the arrival of the Deltenre family from Antwerp, and later by Miss Mamie Haeck, from Bruges, who traveled from Europe to enter the Academy Schools, in charge of Miss Amena Pendleton, whom all Bryn Athyn was glad to welcome home after her long sojourn abroad.
     Mr. Hugh Frankish, who has been visiting his sister, Mrs. Emil Stroh, the past few week, has started on the return journey to his home in Ontario, California. E. S.

     ACADEMY SCHOOLS. The interest of the school during the past two months has centered, for the most part, on the foot ball team and its activities. Under the able guidance of Coach C. R. Pendleton, a "star eleven" was picked and the boys were able to contend, successfully, with some of the largest preparatory schools in the vicinity. The scores of the various games were: Chestnut Hill, 0-6; St. Luke's, 6-0: Glenn Mills, 16-0; Glenn Mills, 0-0; Radnor High School, 12-0.
     The line-up was as follows: K. R. Alden, left end; G. S. Childs, left tackle; J. Loomis, left guard; L. D. Odhner, center; A. Hasenphlug, right guard; V. E. Waelchli, right tackle; D. E. Lindsay, right end; A. Pendleton, quarterback; H. Schoenberger, [H. Doering], right half-back; F. Roy, left half-back; Captain D. P. Hicks, right half-back.
     On Hallowe'en a school supper and social was given. The affair was a very enjoyable one.
     The Deka Club, an organization of some years' standing, which is composed of school girls whose homes are outside of Bryn Athyn, has begun initiating its new members.

859

Much harmless fun has resulted and those being initiated seem to keenly enjoy their compulsory "stunts." J. C.

     NEW YORK CITY. Our weekly services have been continuing with great success, and many excellent improvements have marked our progress. A notable occasion was the celebration of Mr. Childs' sixty-fifth birthday on October 28, when a reception was held at our studios. Rev. Mr. Keep extended the society's congratulations, and spoke of some of the great uses Mr. Childs has performed, making mention of his many church songs, and there was unanimous approval to the suggestion that Mr. Childs should sing some of them. Original songs and poems to Mr. Childs followed undiminishingly, and the committee had a hard time getting away before midnight. On Sunday, October 30, the society had the rare opportunity of having Bishop Pendleton and Mr. Pitcairn as guests at dinner. The Bishop was here to meet his daughter, Miss Amena, who arrived from Europe with Miss Mamie Haeck. Mr. Pitcairn was here with our pastor to meet Dr. Ernst Deltenre and family, from Belgium. Dr. Deltenre has come to Bryn Athyn to study for the ministry. Another visitor was Mrs. McCallip, of Pittsburg, who was with us at the celebration of Mr. Childs' birthday. The choir, under the leadership of Mr. Hermann Lechner, meets several times a month at the home of Mr. Campbell, in connection with which a short doctrinal class, conducted by Mr. Keep, is soon to be added. Our circle publication reports that notices regarding the new volume will shortly be mailed to its subscribers. A. A. S.

     PITTSBURGH, PA. Just because we have not been represented in the "news" columns of the LIFE for some time does not necessarily mean we have been inactive or "asleep at the switch." The condition has been just the reverse. As Mr. Macbeth said at our first church supper, "We cannot stand still, we must go ahead," and that's exactly what we have been doing.
     This first supper was held Friday evening, October 14th, and was very refreshing after our long season of rest.

860

We do not have many social gatherings of this variety, but those we do have are surely done right, and this one was no exception to the rule. Mr. R. B. Caldwell acted as toastmaster and we don't think any comment necessary. Speeches were made by Messrs. Macbeth, Ebert, Cowley, Heilman, Lindsay and Pendleton, and we enjoyed every one of them. The question of our Local School, its development and future was brought up by Mr. Pendleton and was generally discussed.
     Saturday evening, October 29th, Mr. and Mrs. Horigan, ably assisted by Miss Jean Horigan, gave us one of the jolliest times we have had for many moons. It was really a most weird affair. Long, white figures stalked about in the pale green light, their stately tread echoing through the rooms. The evening was finished off with various games and a glimpse into the future.
     Mr. and Mrs. Jacob Schoenberger entertained Tuesday evening, November 15th, treating us to a "little round of 500." This is the first card party We have had in over a year. B. P. O. E.

     TORONTO, CAN. During the summer months, while the activities of the society were in abeyance, those members who remained in the city had several pleasant gatherings on the church lawn. At the last of these picnic suppers, on August 17th, Mr. Carswell gave an interesting account of the meetings of the Swedenborg Society and of the Ninth British Assembly, from which he and his family had just returned.
     The marriage of Miss Ethel Somerville to Mr. George Dykes, of New York, on July the 12th, has removed one of our number to that center. We regret the departure of Mrs. Dykes from our circle, but, on the other hand, we have recently had the welcome addition to our Society of a whole family, that of Mr. Schierholtz, of Berlin.
     Our school was opened on the 19th of September, with an attendance of twelve pupils.
     The weekly suppers commenced on September 14th, when an enjoyable social completed the evening instead of the regular doctrinal class. The classes were resumed on October 5th. Our weekly suppers are being well attended this season--one evening we numbered forty-five.

861

     On Monday evenings Mr. Cronlund conducts a Young People's Doctrinal Class, which is also well attended.
     Our Canadian Thanksgiving Day is held on the last Monday of October, so we held a Thanksgiving social on the Thursday evening preceding October 27th. Each social seems to have some especially desirable character of its own. This one was in charge of a committee of four young people. The entertainment provided and the dainty supper served at a prettily decorated table with candles, pumpkins, popcorn, autumn leaves and flowers, was a delight to us all.
     While at the table Mr. Cronlund read a paper on the benefits to be derived from giving thanks for the blessings we receive and showed from the Word that the Lord had enjoined us to do so at stated times. This year we have especial cause for thanksgiving, on account of the final judgment in the Kramph Will Case. This should be an earnest to us that the Lord's Divine Truth, as revealed in the Heavenly Doctrines, must always prevail and will always uphold us if we trust in Him.
     We have an earnest little Theta Alpha branch in Toronto and the ladies have reason to be thankful to them, as they have arranged to set the tables each Wednesday afternoon in readiness for the weekly supper. In this they are carrying into effect the lessons they learned at their Alma Mater--"To be useful." B. S.

     ABINGTON, MASS. Bishop Pendleton arrived in Abington November 11, 1910, for a short visit to the people here. That night was our regular Friday supper so we enlarged upon it and called it a banquet. We held a reception first in the sitting room back of the chapel, and then at 6:45 we descended to the hall, to a very excellent supper, prepared by the ladies and served by the girls. During the banquet the Abington Church History was read, Academy songs sung, and then the Bishop gave us a talk on "Our Glorious Church." As the Bishop was very tired after the long journey, we broke up the party quite early.
     Saturday Mr. Harris and the Bishop visited a number of our members, and Saturday night a Men's Meeting was held at Mr. Harris'.
     Sunday two services were held. One at eleven, and one at five.

862

Immediately after the morning service, the Sunday School gave an exhibition of the work they have been doing. Bishop Pendleton left us on Monday morning, the 14th .     G. M. L.

     SANDOVAL, ILL. My trip to Columbus and Cincinnati was extended this month to include Sandoval, Ill. We had meetings there Friday and Saturday evening, and morning and evening on Sunday, October 23, attended by from nine to fourteen persons. At the Sunday morning service the Lord's Supper was administered to six persons. In addition, we had almost continuous conversations concerning the Church, her doctrines, and her science and philosophy.
     Nowhere does the missionary find a warmer welcome and more intelligent reception of his teaching than In the home of Mrs. Melissa Sherman. It may be arranged to have two visits yearly instead of one, as heretofore.

     CINCINNATI, O. In Cincinnati we had two good meetings, one at Mr. Merrell's home and one at Mr. Schott's. Mr. and Mrs. Merrell are now members of the General Church and I think we all felt that the addition of this external tie has strengthened our work in Cincinnati and increased the affection of all for the doctrine and life we teach. The infant daughter of Mr. and Mrs. Schott was baptized and we drank a toast to the babies--both the new comer and the newest members of the General Church. Beside these two meetings we had also the usual class for the children and our men's noon luncheon, where we spent an hour and a half consulting together for the good of the Church.

     COLUMBUS, O. In Columbus we can report no gain, but we have a monthly meeting on Sunday evening and hope that our work may grow in the future.
     W. L. GLADISH.

     THE MISSIONARY FIELD. On my return eastward, after an enjoyable visit with our people at Glenview, Ill., the first stop made was at Bourbon, Ind. There, at the home of Mr. and Mrs. John D. Fogle, three days passed so quickly that it seemed to me more like so many hours. On Wednesday evening, October 12th, a sermon was read, after which we engaged in conversation on points of New Church doctrine.

863

Since my former visit, an elderly lady, who had been a believer in the new doctrines for twenty-six years, came to make her home in Bourbon,--Mrs. Louise M. Watson; thus increasing the Circle from four to five. Sunday, October 16th was spent with the Burger family, near Gallon, O. A reading service was held in the afternoon and again the number of persons present was five. This reminded me of the signification of five; and that, in the providence of the Lord, there is a little, or something, of the Church in many places in the vast spiritual wilderness of the so-called Christian world.
     On Wednesday evening, October 19th, I was at the home of Mr. and Mrs. W. H. Wiley and Mrs. Alien, in Columbus, O. The number present at the meeting was about a dozen. They had invited several friends and neighbors to dome. An extempore talk, therefore, was given on the general teachings of the New Church; which seemed to be the most practical thing to do, on the occasion. One gentleman, who had heard the Rev. W. L. Gladish a few times, expressed himself as favoring what he had heard. Afterwards one of our members made the remark: "Well, people have to make a beginning some time;" which evidently meant, if they are ever to be converted to the New Church, and to become intelligent members by receiving the Heavenly Doctrines; and by a life according to the Divine truths of the Word, which are revealed in these Doctrines.
     The next was a visit of parts of two days with L. G. Dill, Esq., attorney, etc., at Waverly, Pike county, O. He had been waiting to see the book on The Kramph Will Case, and at once became deeply interested in it. In the morning he told me he had continued the perusal of the volume for more than an hour, after my retiring to rest. The book contains much instruction on the subject of the great controversy, which has recently been so prominently before the Church. And men need not remain in the dark concerning the subject, unless they prefer.
     Sunday, October 23d, Mr. and Mrs. S. A. Powell kindly entertained me at their hospitable home near Given, eight miles east of Waverly. They are very earnest New Church people; and it is always pleasant to be with them.

864

They have not been able to interest anyone in their vicinity in the Doctrines. We had a reading service on the date given above. Mr. Powell also was eager to read the book on the Kramph Case, and there was no delay in providing him with a copy of the same. In our conversations during my stay of three days we considered many points of Doctrine, and matters relating to the Church; and the exercise of our minds thereby was mutually enjoyable.
     Several other places have been visited, but notes concerning them must be deferred. J. E. BOWERS.

     FROM OUR CONTEMPORARIES

     UNITED STATES. Mr. John Headsten has moved from Chicago to BROCKTON, Mass., where he will conduct New Church work among the Swedes.
     The Rev. John P. Dresser, who, it may be remembered, wrote to the MESSENGER exhorting Newchurchmen to "cut loose from the Swedenborgian dock," has left the pastorate of the Abington, Mass., Society, and is now in charge of "Kennedy House," an institution of the NEW YORK Society, and "minister in charge" of the Society's Chapel of the Divine Providence on W. 43d street.
     Improved means of travel between the two cities has led to the amalgamation of the Newark and Orange, N. J., Societies into one society under the pastorate of the Rev. Adolph Roeder, of Orange.
     The Rev. George Gay Daniel, the colored "New Church" minister, who made some stir in Convention some years ago by giving hopes of a New Church Society in Georgetown, British Guiana, and who subsequently took up "New Church" work among the colored people of New York City, has been appointed Dean of the Theological Department of Payne University, Selma, Ala., under the auspices of the African Methodist Episcopal Church. He was ordained as a Convention minister on May 20, 1906.
     The Rev. William Worcester has resigned from the pastorate of the PHILADELPHIA Society in order to devote his whole time to the presidency of the Cambridge Theological School.

865

It is expected that the Rev. Charles M. Harvey will succeed him in Philadelphia.
     The MICHIGAN ASSOCIATION held its annual meeting at Detroit on September 30-October 1. Memorial resolutions were adopted for Mr. James R. Hamilton, the late secretary of the association. The Gorand Rapids New Church Association, the skeleton of the long defunct Gorand Rapids Society, reported an income of $1,200, of which $1,000 was voted to the Detroit Society and $200 to the Almont Society. These are the only living societies in the association.
     Mr. W. R. Reece, a late graduate of the Theological School at Cambridge, is at present conducting services at LOS ANGELES, Cal. The doctrinal class, however, continues under the direction of the "venerable and capable teacher, Samuel McLaughlin, now in his eighty-fourth year."
     The Rev. Dr. M. F. Underwood, who was ordained into the New Church ministry at the last Convention, has charge of the SAN DIEGO Society, the former pastor, the Rev. J. S. David being now the pastor of the San Francisco (O'Farrell street) Society.
     Alternate Sunday meetings are held at the home of Mr. and Mrs. Gazolo, at SAN BERNARDINO, Cal., conducted by Mr. John C. Sperry, who spent two years in the Cambridge Theological School. The attendance is about twelve persons.

     GREAT BRITAIN. The Willesden Green (LONDON) Society recently dedicated its new Place of Worship.
     The half yearly meeting of the LANCASHIRE and CHESHIRE N. C. UNION, held in Manchester October 1st, was attended by a number of foreign visitors, including the Rev. Messrs. Landenberger, Manby and Dr. Sewall, and Mr. Alfred H. Stroh. A resolution was moved favoring specific instruction to young people in the doctrines of the Church, other that that given in the Sunday School. Mr. Morris, the mover of the resolution, noted the time when there were many New Church day schools in England; but he did not mention the fact that these were merely secular schools with some New Church teachers and governed by a New Church Society. The resolution was discussed by a number of speakers, but no mention was made of the distinctive character of New Church education.

866

Mr. Landenberger read a paper on missionary work which was discussed at length. The Rev. G. Meek contended that the New Church is fundamentally a missionary: church, and that without this use it will die. He did not note, however, that with al its zeal for this use the Church in England progresses little if at all, since the young people in great numbers leave for other Churches. Dr. Sewall spoke of the importance of providing native teachers for foreign lands; The need of work in Spain, Denmark and Austria was dwelt on by several speakers, while Mr. Manby, supported by Mr. Stroh, urged the importance of the proposed Memorial Church in Stockholm.
The Rev. J. T. Freeth, until lately the missionary minister of London, has accepted the pastorate of the Society at LEEDS.
Ontario Assembly 1910

Ontario Assembly 1910

     Announcements.

     NOTICE.

     The Eighth Ontario District Assembly will be held in Toronto, from Saturday afternoon, December 31st, 1910, to Monday evening, January 2d, 1911. All members and friends of the General Church are cordially invited to be present. Visitors will be entertained by the members of the Olivet Church. Intending visitors will please notify Mr. R. B. Somerville, 99 Tyndall avenue, Toronto, Ont. E. R. CRONLUND, Secretary