JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY Rev. C. TH. ODHNER 1917

[Photograph of John Pitcairn]

NEW CHURCH LIFE
VOL. XXXVII      JANUARY, 1917          No. 1
     In the Writings of the New Church we are taught that a mountain always signifies love; and it may truly be said that the love of the Lord's New Church which filled the heart of John Pitcairn was a spiritual mountain. The greatness of a mountain is not fully realized as long as we dwell by its sides: a distance is required in order to estimate its proportions.

     A future generation will be able, better than the present, to judge of John Pitcairn's place in the history of the New Church. At present we can but guess at its meaning. It is known, in a general way, what Mr. Pitcairn has done for the Academy and the General Church of the New Jerusalem, in an ultimate sense. His work in this world is now finished, but the fruits of his love and intense activity will be reaped by those who are to follow after him. What these fruits shall be we can see only with the eyes of faith and hope,-visions of the day when the New Church as a whole shah be united in appreciation of the principles and uses of the Academy, and of the still more distant day when the Lord's New Church shall begin to come to her own in her mission for the regeneration and salvation of the universal human race.

     For all the great movements in the past history of the world the Lord has always raised up leaders endowed and prepared as His special instruments. Emanuel Swedenborg was that servant whom the Lord raised up and prepared for the supreme and incomparable mission. William Henry Benade was a servant raised up for a special mission within the organized Church,-the use of bringing to a focus those interior views of doctrine which had been gradually developed within the Church during a century of intellectual struggles, and most especially the recognition of that fundamental truth that the Gospel of the Second Coming is indeed the Word of the Lord. And Mr. Benade was sent not only to become the intellectual leader of the Academy movement, but to outline, organize and lead in the establishment of those practical uses, by which alone a distinctive and genuine Church Specific may be founded in this world.

     But Mr. Benade, the great New Church priest, would have been helpless, in an ultimate sense, had not the Lord raised up another servant to hold up his hands in the terrible struggle which followed upon the proclamation of the principles of the Academy,-a servant who also was endowed with special gifts, in order that a secure ultimation on this earth might be provided for that internal movement which the organized New Church as a whole, with incredible blindness, has now during forty years opposed and endeavored to stamp out.

     This servant was John Pitcairn, the friend who has so recently passed from our midst that we scarcely can realize as yet the loss of his bodily presence. It is not the loss of his ultimate support of the Church that will be missed so much as the inspiration of his ever active interest in all things of the Church and the mature wisdom of his counsel,-not to speak of his own genial friendship and the interesting news which the ever traveling "Uncle John" used to bring to us from the New Church in various distant parts of the world. But love does not die, it is immortally active, and we are all certain that in the world where he now is he can and will do far more for his beloved cause than he ever could in this lower existence.

     To write the life story of John Pitcairn is in one sense an easy task, for after his death there were found no less than thirty-six note-books and diaries, ranging from the year 1855 to the year 1914, in which at various times he jotted down the events and movements of his life. Some of these contain only a few pages of notes, others are complete diaries and itineraries of foreign journeys. Moreover, during his last lingering illness he was urged by his physician to write his autobiography in order to have something to divert his mind. This he was loath to do as he did not consider himself of sufficient personal importance to be preserved in the "amber" of an autobiography.

Nevertheless, a special secretary, Miss Cyriel Lj. Odhner, was engaged to note down his reminiscences, and though these were elicited with some difficulty, yet a vast amount of related material was accumulated and has been generously placed at our disposal.

     It is not our purpose, however, to place before our readers the minute details of John Pitcairn's personal career. He himself would have been opposed to such a proceeding, but we are sure that he would not oppose our using the outlines of his life as a scaffolding within which to construct a sketch of the history of the New Church during his days and in his environments. We will, therefore, utilize this opportunity, first to tell something of the Pitcairn family, and then present a brief account of the early history of the Pittsburgh Society. Since this Society reared our "Uncle John," and was the cradle of the Academy, its story certainly deserves to be recorded in the Annals of the New Church.

     CHAPTER I.

     ANCESTRY AND FAMILY.

     In the counties of Fife and Perth in Scotland the name of PITCAIRN is one of great antiquity. The name itself is supposedly derived from the old Gaelic word "pit," meaning a croft or place of residence, and "cairn," meaning a memorial mound or heap of stones. From an estate thus named came an old and wide-branching family of great distinction in the history of Scotland, a noble house which for some seven centuries has produced a great many lairds and lords, beside numerous soldiers, magistrates, physicians, clergymen and statesmen. Notable in the history of the American Revolution was the Major JOHN PITCAIRN, of the British army, who with the cry, "disperse, ye villains, disperse!" led in the battle of Lexington, where he fell, mortally wounded. One of the sons of this John Pitcairn was the Ensign ROBERT PITCAIRN, who, while on a naval expedition, was the first to sight that isolated island in the Pacific Ocean which from him was named "Pitcairn Island."

     The genealogy of the house of Pitcairn has been written in a volume of 533 pages, entitled THE HISTORY OF THE LIFE PITCAIRNS, by Constance Pitcairn, (Edinburgh, 1905), but a careful search of this work has failed to establish any direct connection between the historic Scotland house and that more humble Scottish family from which the subject of our sketch descended. That there was a connection seems probable from the evidence of the Christian names common to both families. The first known ancestor of the senior house was "John Pitcairn, of Pitcairn, of that Ilk," the first laird of Innernethy, who, in the year 1250, had certain lands granted to him by his kinsman, Sir Hugh de Abernethy. And after him, throughout the centuries, there is a constant recurrence of names such as John, Alexander, Robert, Hugh, David, Margaret, Helen, Janet, etc., surnames which figure so frequently in the branches of the American New Church family of Pitcairns.

     Inasmuch as very many members of this family have been more or less prominently connected with the New Church, we may be pardoned for introducing an account of the more immediate connections of our friend, John Pitcairn,-a family tree which has been reconstructed after some research and which should not be lost to future generations.

     With the usual American indifference to ancestry, John Pitcairn never took pains to ascertain the names of his forebears any further back than to his grandfather, ALEXANDER PITCAIRN, (1), who was a manufacturer of Clocks in Johnstone, a small industrial town located in the county of Renfew, some ten miles west of Glasgow. This Alexander Pitcairn, (whose immediate ancestors came from Edinburgh), married Janet Currie, with whom he had three sons, Alexander, Robert, and John.

     I. Of these, the oldest son, ALEXANDER PITCAIRN, (2), was the first of the family to emigrate to America, where he settled in Pittsburgh, Pa., about the year 1830, and engaged in the manufacture of woven goods. He was also the first one to receive the Heavenly Doctrine of the New Jerusalem. Having been long dissatisfied with the doctrines of the Old Church he one day, (about the year 1847), spoke of his doubts and difficulties to a Scotch friend of his, Mr. Thomas Hogan, in Pittsburgh.

The subject of the Trinity was under discussion, when his friend said, "Come home with me and meet my wife. She has something interesting to tell you on that subject." The wife was Mrs. Katherine Hogan who had received the doctrines of the New Church through her sister, Mrs. Anna Aitken, and she now handed Swedenborg's TRUE CHRISTIAN RELIGION to Alexander Pitcairn, who quickly recognized the truth of the new revelation, and soon afterwards communicated his knowledge to his two brothers. Alexander has been described as a handsome, honorable man, a typical Scotchman in his straight-forward outspokenness. He died at Pittsburgh on September 23, 1888, at ninety years of age, leaving behind him five sons, Alexander, John, Robert William, and Andrew, all of whom were more or less intimately associated with the New Church.

     II. ROBERT PITCAIRN, (1), the brother of Alexander, was born at Crossley, Scotland, 1891, and came to America about the year 1830, residing, at first, in Lowell, Mass., and, finally settling in Guilford, Ohio, where he engaged in a successful business career. Through his brother, Alexander, he became acquainted with the writings of the New Church, and was a very earnest reader. He died Sept. 17, 1855, and his wife, Sean Edward, Feb. 18, 1887, at the age of 85 years. They had eleven children, of whom eight grew up and became members of the New Church.

     1) MARY, (born Aug. 25, 1828), who married Mr. Clark Ritchey, of Blairsville, Pa Later she moved to Pittsburgh, where she is still living. She and her daughter, Miss Janet Kitchey, are devoted members of the General Church of the New Jerusalem.

     2) ALEXANDER PITCAIRN, (3), was born at Lowell, Mass., August 29, 1831, and died in Pittsburgh, August 13, 1904.

     He became a very successful business man and organized the Excelsior Express Company of Pittsburgh. He also was a faithful member and generous supporter of the New Church, and married his cousin, Janet Pitcairn, the sister of Mr. John Pitcairn of Bryn Athyn. For many years before his death he was an invalid, confined to his bed; he was survived by four children.

     a) EDWARD PITCAIRN, (born Aug. 9, 1865), who is the Treasurer of the Pittsburgh Plate Glass Company.

     b) DAVID, (born Nov. 17, 1867), who is connected with the same company.

     c) AGNES, (born April 22, 1860), who is an active member of the Pittsburgh Society.

     d) HELEN, (born Nov. 10, 1862), who married Mr. Samuel S. Lindsay, Comptroller of the Pittsburgh Plate Glass Co., and Secretary of the Pittsburgh New Church Society. She and her husband are well known members of the General Church, and all of their children have received their education in the schools of the Academy of the New Church in Bryn Athyn, with the exception of the seventh, who is still too young.

     3. JANET, (Mrs. Campbell), the third child of Robert Pitcairn, (1), was born Aug. 6, 1833, and died May 15, 1904. She was a woman of fine and strong character, with great executive and business ability. After a successful career as a business woman, she was married, late in life, to Mr. Andrew Campbell, who died Feb. 6th, 1861. She was an exceedingly active member of the New Church, hospitable, generous and great-hearted, and her house was always a social centre of the Pittsburgh Society.

     4. JANE, the fourth child of Robert Pitcairn, (1), was born May 25, 1836, and died May 15, 1883. She married, first, Mr. Robert Crum, and after his death, Professor Frank Wery, the New Church astronomer, formerly of Pittsburgh, now of Boston. By her first marriage she had two children: Mr. Robert Crum, who is connected with the Pittsburgh Plate Glass Co., and Ida, who married Mr. Andrew Campbell, the stepson of her aunt, Mrs. Janet Campbell; Ida Campbell and her husband reside in New York and are members of the General Church.

     5. EDWARD PITCAIRN, who still lives in Pittsburgh, where he was connected with the Pennsylvania Railroad.

     6. KATHERINE, married Mr. John K. Ruckenbrod, of Salem, Ohio; his daughter by a first marriage, Mrs. Abbie Boyle, still lives in Cleveland, a member of the New Church.

     7. MARGARET, (born September 1, 1838; died February, 1916), was a very active member of the New Church. Late in life she married the Rev. Herman C. Vetterling, a New Church minister, who for a few years was the pastor of the Pittsburgh Society.

In 1884 he became a convert to the teachings of Theosophy and Buddhism, and retired with his wife to California, where, under the Hindu pseudonym of "Philangi Dasa," he published an extraordinary volume, entitled SWEDENBORG THE BUDDHIST, and later edited a journal called THE BUDDHIST RAY, which claimed to be the organ of the "Buddhistic Swedenborgian Brotherhood" of San Jose, California.

8. ARTEMAS PITCAIRN, (born June 13, 188; died April, 1905), the eighth and youngest child of Robert Pitcairn, (1), became associated in business with Mr. John Pitcairn, while both lived in Oil City, and was for many years his confidential secretary and right-hand man in the business of the Pittsburgh Plate Glass Co. and other affairs. His home, during the most active part of his life, was at Tarentum, Pa., but his last years were spent in Pittsburgh. By tradition as well as conviction he was a Newchurchman, though never very active in the work of the Church. Three of his daughters, in 1886-7, attended the Academy Schools, but the family, as far as we know, is no longer connected with the Church.

III. We come now to the immediate ancestor of the youngest branch of the family,-JOHN PITCAIRN, Sr., the father of them John and his wife received the doctrines of the subject of the present biography. He was the third son of Alexander Pitcairn, (1), of Johnstone, Scotland, and was born there on November 11, 1802. Gifted with marked talents for mechanics and invention, he conducted a machine shop in Johnstone, but failed in business, owing to misplaced confidence in an unscrupulous partner. After paying his debts he and his wife, with their two young daughters, emigrated to America, about 1835, and lived for a time in Brooklyn, and then in Paterson, N. J., where their daughter, Janet, was born. But his ventures did not meet with the success he had expected, and the family, after a few years, returned to Scotland. The lure of the new world proved too powerful, however, and the family,-now increased by three sons and a daughter,-in the year 1846 again crossed the Atlantic and settled this time in Pittsburgh, where the two elder brothers, Alexander and Robert, had made their homes.

From the New Church, and the whole family was baptized by the Rev. David Powell about the year 1849. John was a man of a somewhat stern and reserved nature, but of the most scrupulous sense of honor and uncompromising rectitude. He died at Pittsburgh on Nov. 28, 1884.

     His wife was a Highland girl, Agnes McEwen, of Argyleshire, born January, 1803, the daughter of Neil and Catherine, (Campbell), McEwen. Our informant, Miss Maria Hogan, describes John Pitcairn's mother as a most loving and lovable character,-of a disposition very similar to that of her grand-daughter, Vera,-sweet, kindly, self-sacrificing and spiritually minded. She loved to speak of the Word and the Writings and was a constant reader of both,-literally wearing out her copies. She died at Pittsburgh, April 19, 1891, at the age of eighty-seven years.

     John Pitcairn, Sr., had the following children:

     1. HELEN, (Mrs. Rush). She was born in Scotland, her mother being the first wife of John Pitcairn, Sr. Helen was a woman of great refinement and intelligence, and became a very warm receiver of the Heavenly Doctrine, speaking about it to everyone, whether her listener was of the New Church or not. She married Dr. Robert B. Rush, of Salem, Ohio, who was also interested in the Doctrine, though not a member of the New Church. She was the darling of all her half brothers and sisters, but died at middle age, March 1, 1874, without any children of her own. Her adopted daughter, Mrs. Bessie Sharp, of Salem, is a devoted member of the General Church.

     2. CATHARINE, (born, 1829; died, 1893). She married Mr. James Branyan, who owned a large farm in Christian county, Illinois. Both she and her husband were affectionate receivers of the Heavenly Doctrine, and had a large family.

     3. JANET, (born October 22, 1831). She married her cousin, Alexander, the son of Robert Pitcairn, (1). Throughout her long life she has been an active member of the Pittsburgh Society and a generous supporter of the local and general uses of the Church. Respected and beloved by all, she is now the senior member of the New Church in Pittsburgh, and the last survivor of her generation of brothers and sisters.

     4. ROBERT PITCAIRN, (2), was born May 6, 1836, and died in 1909. At an early age he left home to enter into the service of the Pennsylvania Railroad, in which he rapidly rose from one position of trust to another, until he became the General Agent and one of the Vice-Presidents of the great Company,-one of the most eminent railroad men of the country. Though in childhood he attended the New Church Sunday School in Pittsburgh, together with Andrew Carnegie, with whom he was intimately associated, he was, while away from; home, drawn into the social life outside the New Church, married out of the Church, joined the Presbyterian denomination and became one of its most eminent laymen. Personally, "he was a fine man," according to Miss Hogan, but this Chapter being the history of the New Church Pitcairns, we cannot enter into further details of the life of Robert Pitcairn, the Railroad Magnate.

     5. MARGARET, (Mrs. Starkey), was born May 18, 1838. Like her brother John, she was intensely devoted to the New Church, and she and Miss Maria Hogan were the first women selected for membership in the Academy after its first organization in 1876. After her marriage to Dr George R. Starkey, in 1882, her home at 1638 Green St., Philadelphia, became a special Social center of the early Academy. Here the severely critical Editorial Board of the WORKS FOR THE NEW CHURCH used to meet in clashing and flashing array of "Greek against Greek," the various papers and editorials and notes passing through the fire of the learning, doctrinal acumen and sparkling wit of men such as W. H. Benade, J. P. Stuart, N. C. Burnham, Louis H. Tafel, W. F. Pendleton, George R. Starkey, John Pitcairn, Walter C. Childs and others.

     Doctor and Mrs. Starkey, in the movement of the Academy to the country, were the first to establish their home near Alnwick Grove, now known as Bryn Athyn. Here the Doctor died, on June 18, 1896, and Mrs. Starkey, on November 27, 1904, leaving her property and most of her capital to her beloved Academy.

     6. JOHN PITCAIRN, the subject of our biography, was the sixth child of John Pitcairn, Sr. He was born at Johnstone, Scotland, on January 10th, 1841, but for further detail's we must refer our readers to the pages yet to come.

     7. HUGH PITCAIRN, the seventh and youngest child, was born August 26, 1845, and died July 14, 1911. Like his elder brother he left the parental home at an early age, was engaged in Railroad work for some years, afterwards studied Medicine and became a practicing physician at Harrisburg, Pa. Later in life he entered into diplomatic service and was for a number of years the United States Consul at Hamburg. He was of a strongly religious nature, and connected himself with the Methodist Church, of which he was an active and prominent member. No one of his family is connected with the New Church.

     CHAPTER II.

     THE NEW CHURCH IN PITTSBURGH.

     The origin of the New Church in Pittsburgh has been somewhat difficult to trace. The Heavenly Doctrine was first brought West of the Allegheny mountains by John Young, a Philadelphia lawyer, who, in the year 1789, settled in Greensburg where, for thirty-seven years, he filled the office of Presiding- Judge of Western Pennsylvania. Judge Young was born in Scotland, 1762, and at the age of twenty-two emigrated to America. He was one of the few who became interested in the Heavenly Doctrines through attending the lectures of James Glen, in Philadelphia, in June, 1784, and soon became a most enthusiastic Newchurchman. It was he who, in 1788, solicited the subscriptions of Benjamin Franklin, Robert Morris, Governor Kane, and other eminent men, for the publication of an edition of the TRUE CHRISTIAN RELIGION, (Philadelphia, 1789), and after his removal to Greensburg he was instrumental in bringing the Writings to the notice of a great many persons in various parts of the new Western country. In 1805 he married Miss Maria Barclay, of a well known New Church family in Bedford, Pa., and it was he who furnished copies of the Writings, to be circulated, page by page, to that eccentric but lovable New Church missionary, Jonathan Chapman, generally known as "Johnny Appleseed."

     Pittsburgh first appears in the Annals of the New Church in the year 1805, when Adam Hurdus,-a member of the Manchester society,-settled there for a short time.

It is known that he met Judge Young there, but found no other receiver, and, therefore, he packed his family and goods on a boat and sailed down the Ohio river, finally landing and settling at Cincinnati, where he became the founder of the New Church in that city.

     For many years we hear nothing further of any receiver in Pittsburgh, until 1832, When we find the name "Joseph Barclay, Pittsburgh," in the list of New Church addresses, published in the Journal of the "Western Convention" He Was probably one of the Barclays from Bedford, Pa, and his name continued on the 1st until 1839, When it disappeared and was replaced by the name of "Caleblsbister." At this time, however, a little circle was gathering in Pittsburgh, most of the members having been drawn, it would seem, from the neighboring New Church circles in Bedford, Greensburg, and Wheeling.

     In the year 1841 we find the following communication from Pittsburgh in the Journal of the Central Convention:

     You will be pleased to learn that in the city of Pittsburgh, where perhaps it was heretofore thought there were no receivers of the New Church doctrines, enough has lately been, seen and felt to awaken the attention of at least a few to these doctrines. The prospect is now encouraging. We may count at least eight or nine who, I think, have sincerely embraced the truth, and a half dozen others who have commenced reading. We hope soon to be able to increase the number of our books, and to assemble ourselves in some kind of organized form for mutual instruction. On Several accounts we should be much delighted to receive the visit of a New Church clergyman, and we hope the Lord will soon make this provision for us. Several of our children require baptism, and at least one adult. My sincere Prayer is that the Lord may build up his New Church in His own time, and that we may all be humble instruments in His hands to accomplish this great and glorious purpose.

     This communication, dated May 27, 1841, is signed by "A. J. Cline," who, as we learn from other sources, was Andrew J. Cline, Esq., formerly of Bedford, Pa.;-a highly respected gentle man who has been termed "the father" of the New Church in Pittsburgh. His letter led to a correspondence with the Rev. Richard De Charms, who, in November, 1841, Paid a memorable visit to the Pittsburgh Circle, to sow the seeds there of a movement which, after many years, resulted in the founding of the Academy of the New Church.

In his usual lively style Mr. De Charms describes his visit as follows in THE NEWCHURCHMAN for January, 1842, P. 433:

On Monday, I proceeded on my way to Pittsburgh, stopping only while the stage changed horses at Bedford, to see my particular friend, that affectionate member of the church, S. M. Barclay, Esqr., but remaining two days at Greensburg. Here is a large portion of the family of the late Judge Young, whose long and affectionate adherence to the New Church will not soon be forgotten. O how my heart yearned with many a tender and fond recollection while I enjoyed once more the lavish hospitalities of his venerable roof. I could hardly realize that he himself was not there in bodily presence-just in the other room, pouring over those works of priceless wisdom; which he so much loved to study. I am sure his influence was on our spirits pointing them and leading them upward to their better and eternal home! May that influence descend and rest as the dew of Hermon on the hearts of those he loved and has left on earth! Three of his daughters, at their own suggestion, proceeded with me to Pittsburgh, and helped to constitute the society which was about to be instituted there. Mrs. Foster, the Judge's youngest daughter, wished to have her child baptized, and was desirous that the sphere of the sacred ceremony might be warmly shed upon the budding association. She was accompanied by her husband, who cordially united with her in the baptismal ceremony, although not yet himself a formal member of the New Church; and I feel it to be my duty to acknowledge here, with thankfulness, that he contributed liberally towards defraying the expenses of my journey.

Arriving in Pittsburgh, I discovered, with regret, that I had made a mistake in the letter which I had written to announce my coming. Owing to the press of my many engagements, and the consequent hurry of writing several letters to the different places at which I was to officiate, I had unconsciously named the Baltimore for the Pittsburgh time so that the brethren in Pittsburgh were not looking for me till the following week. They were, therefore, not so well prepared as they wished. It was their desire to have procured some regular meeting house for me to preach in, and to have announced the preaching in the public papers. As it was, the meeting house of the Campbellite Baptists, or Disciples, could have been procured, but I preferred not preaching in a place consecrated to the worship of the old church. For I have not, heretofore, felt myself free, in such places, to preach New Church truths. There is something that restringes my spirit and hampers my utterance. I do not like to go into any man's house and pull it down, over his head. If the New Jerusalem were only a sect of the old Christian church, it might not be so. But, perhaps, I am here only confessing my weakness or my error. For why should not the preachers of the New Church go and teach in the houses of the Old Church, as the Lord and his disciples did in the synagogues of the Jews?

But such is my case; and whether it be well or not to confess it, the fact will explain why the brethren did not try to get an Old Church place of worship for me to preach in, and why our meetings were held in the private house of Brother J. H. Mellor. As he is the organist of an Episcopal church in Pittsburgh, and was not able to procure a substitute on the Sunday I was there, our meetings for worship were appointed in the afternoon and evening of that day, and a meeting was held at his house on the previous Saturday evening for the institution of the society. This arrangement was made because there was not time for all the exercises on the Sunday. A constitution having been drawn up, matured and adopted, it was signed, with the usual formalities, by eight persons on Saturday evening, and they were pronounced a society, with a benediction, under the title of "The New Jerusalem Society of the city of Pittsburgh and its vicinity." Two or three more members, who could not be present on Saturday, signed the constitution next day. In the afternoon of the Lord's Day, a discourse was delivered on baptism, and five were baptized, namely, Anna Aitken, an intelligent native of Scotland, whose husband, now deceased, was a lecturer on phrenology, and lived, with his wife, for some time in Pittsburgh without being able to find any New Church people there,-Henry Mayer Cline, an infant son of Andrew J. and Ann Cline,-Mary De Charms Foster, the infant daughter of Henry G. and Mary Jane Foster,-Louisa Price, and Charles Chauncey Mellor, children of John H. and Julia Ann Mellor. And in the evening a discourse was delivered on the Holy Supper, and that sacred ordinance administered to five communicants.

I have not room here to say all that I could wish of the prospects of the New Church in Pittsburgh. I do not believe that the Church, as a visible body, can permanently abide, and grow prosperously, here, or anywhere, without the regular administration of its ordinances, and the continued preaching of its doctrines, by properly qualified ministers, set apart and supported in their office. All societies that begin without looking sooner or later to a provision of this sort, will sooner or later become extinct. New Church history already records facts in proof of this assertion, were it not manifestly true in the nature of things. Our brethren in Pittsburgh are aware of its truth, but their worldly circumstances are as yet not such as to afford them the pecuniary means of acting accordingly. The plan has been suggested, however, of uniting the various receivers of our doctrines in Pittsburgh and its vicinity with those in Steubenville and Wheeling, in a combined effort to support a minister between them. I have confident hopes that this plan will be carried out, and that it will be eminently conducive to the growth and health of the Lord's New Church in that quarter.

We cannot forbear to add here from the Reminiscences of Mrs. Anna Aitken, ("auld Auntie Aitken"), concerning the same memorable occasion, as published in NEW CHURCH LIFE for 1891.

Mrs. Aitken was then the last surviving member of the original circle in Pittsburgh, a veritable "mother in Israel;" she was what may be called "a character,"-a most enthusiastic New Church soul, bright, keen, witty, and speaking with the quaintest Scotch accent. She and her husband, Andrew Aitken, had received the Heavenly Doctrine in Dunfermline, Scotland, in 1840, and in the summer of the same year emigrated to America and settled in Pittsburgh, where her husband died on February 18th, 1841.

     Mrs. Aitken thus describes the finding of companions in faith, and the first formation of the Pittsburgh society:

     An acquaintance of ours to whom we had talked about religious matters a good deal, and had acquired some knowledge regarding the claims of the New Church, was attracted to a volume which he saw lying upon the counter in a store where he happened to have some business, and on opening it, found it was Mr. Barrett's Lectures, and on inquiring as to who owned it, was told that it belonged to Mr. John Mellor, and, further, that he was a believer in views therein contained. He lost no time in finding that gentleman, telling him about me, and how anxious I was to find even one individual who could sympathize and reciprocate in the acknowledgment of the worth of the treasures of heavenly wisdom vouchsafed to the world in these latter days, and which often caused me to pause and ask myself, "Can it be possible that of all the multitudes of church-goers whom I meet on Sunday on their way to the many places of worship, not one among the number knows anything about the good tidings except one solitary woman?" and frequently questions arose in my mind causing me uneasiness; but the Arm of Truth invariably upheld me, and in the conflict I always came out the conqueror, and more and more confirmed in my convictions of the Divine Origin to which the Doctrines lay claim.

     Your readers may believe me when I tell them how much pleased I was, when, one day, two strange gentlemen called upon me, (I was then living at the house of my sister in Allegheny). They told me they had heard that I was alone, and wanted so much to find if there were any Newchurchmen in or about the neighborhood. I told them of my trouble, and showed them some of the works which we had brought with us from Scotland, and, of course, we became friends at once. Mr. Mellor invited me to his house, where afterwards the Society was formed.

     I am unable to give the particulars as to how it was brought about that the Rev. Richard De Charms visited us, but I remember how diligently we tried to hunt everywhere to find if others might possibly be found. The NEW JERUSALEM MAGAZINE had the name of Mr. Caleb Isbister printed in the list of Isolated Receivers. Him we found living at Sharpsburg, about six miles from the city.

He was immediately notified that his presence was invited to meet a few friends who were endeavoring to make some arrangements to have meetings, etc. Ere this, however, I may mention that the name of Mr. Andrew Cline was added to the number, and Mr. George Smith, who had lately arrived from Lancashire, England, and was a firm believer as well as the rest of us, which is a point not to be lost sight of as earnest and sincere acceptance of the great Truth of the Second Coming of the Lord may be said to be a great centre from which may flow a genuine desire and effort to give fixedness and stability to conviction. Well, as I have said above, it remains a mystery to me by what means the event was brought about, but well do I remember that sacred day in the month of November, 1841, when I was invited to the house of Mr. John Mellor, and there I met the parties above alluded to, and Mr. and Mrs. Foster, whose infant daughter, along with myself, was baptized by Mr. De Charms. It seems to me that prior to the meeting, perhaps a day or two, a constitution was written out by him, assisted by Mr. Cline. This was read and approved and our signatures affixed to it before the society was formally organized. I must not forget to state that Miss Elizabeth Young, (who afterward became Mrs. Woods), daughter of Judge Young, who was but recently deceased, was along with her sister, and also signed the constitution.

Of the persons attending this first-New Church meeting in Pittsburgh, (which, by the way, the place on Saturday evening, November 6, 1841), but little is recorded. Besides the Persons mentioned above, there was present also a Mr. D. W. Coats, of Allegheny, of whom we know nothing but the name. Of Mr. A. J. Cline, we have already mentioned all that we know. Mr. John H. Mellor, the bookseller and organist, was probably the son of Mr. James S. Mellor, an old and faithful member of the New Church in Wheeling, West Virginia, and he himself remained for many years the most steady and representative member of the Pittsburgh Society during its days of small beginnings.

Caleb Isbister was for many years the president of the little society, an office which, according to the Rev. David Powell, he was "utterly incompetent to fill." Mrs. Foster was the oldest daughter of judge Young, of Greensburg; and Elizabeth Young, (afterwards Mrs. Woods), was her younger sister. They were soon joined in Pittsburgh by the youngest sister, Mrs. Clopper. And Mrs. Aitken soon had the happiness to be joined in the New Church by her two sisters and their husbands,-Katherine, who married Mr. Thomas Hogan, and became the mother of two strong members of the Church, Miss Maria Hogan and Mrs. Norris,-and Margaret, who married Mr. Carnegie, a strong Newchurchman, and became the mother of the famous philanthropist, Andrew Carnegie.

Soon, also, other folks came over from Scotland and joined the Pittsburgh Society,-Alexander Pitcairn, and his two brothers, Robert and John; but all, not only the Pitcairns and the Carnegies, but all the others mentioned above, were in limited financial circumstances in those days, and could do but little for the cause of the New Church.

     In his second report to the Central Convention, (May 17, 1842), Mr. A. J. Cline mentions that the society in Pittsburgh now numbers twelve members, and that they have had meetings regularly every Sabbath. "We assemble together in the afternoon, use the book of worship, read from the Word and the Writings of the Church, and conclude by reading a sermon. Our reading is frequently arrested by remarks made by one or other of the members present, and thus useful discussion is often elicited and mutual instruction received." The cause of New Church Education was from the beginning close to the heart of the Church in Pittsburgh. "Are the children of the New Church in this country adequately provided for?" asks Mr. Cline. "Have they a proper supply of books, and is there abundant available means of promoting their spiritual growth and improvement in the Church? Might not something more be done than has yet been done for the purpose of convincing parents generally of the great importance of this sacred trust, and of the duty which devolves on them of rendering a strict and solemn account thereof to the Lord?"

     In the Journal of the Central Convention for 1845. We find the following report from Pittsburgh, signed by Caleb Isbister:

     In giving an account of the state of our society for the last year, I would say, that it has been prosperous. We have come out before the public, by having engaged a public room for our meetings on the Sabbath. Previously they had been held at the private residence of our much respected leader, A. J. Cline, Esqr. We have had a visit from the Rev. Mr. Powell, of Steubenville, O., who delivered some very interesting lectures, and baptized quite a number of children and adults. We have also given publicity to our library, by publishing a catalogue of the books in it, and inviting the public to the use of it.

One or two persons have joined the society as members; and there are several others who are regular attendants at our meetings. We have made some attempts at a Sunday School, by assembling the children together once a month. Our meetings are now held in the Rev. Mr. Todd's school room, Allegheny City.

     We have to regret the loss of the services of our much respected leader, Andrew J. Cline, Esqr., who has truly been a nursing father to this society. He is removing to Holidaysburg. We shall have to content ourselves as a weaned child; but our Lord may have appointeh him to gather into His kingdom others also, whose dwellings are not with us. The religious worship of the society is now led by leaders, who are appointed, for a limited period, from amongst the members of the society.

     This is the last report from the Pittsburgh Society to be found in any of the printed journal's of the Church, until the year 1858,-a silence thirteen years long! The history of the society during this interval must, therefore, be filled out from old letters now preserved in the Academy Archives,-chiefly those of the Rev. David Powell.

     Our younger readers will ask, Who was David Powell? He was a New Church minister, the son of David Powell, Sr., who was also a New Church minister, one of the very earliest in the Church. David Powell, Sr., was a brother-in-law of the Rev. Thomas Newport, who received the doctrine of the New Church in the State of Delaware in the year 1799; soon afterwards he moved to Lebanon, Ohio,-some twenty miles to the northwest of Cincinnati,-where he began to evangelize among the new settlers with the result that in 1812 he was able to form a New Church circle, known as the "Turtle Creek" Society, and, in 1832, helped to organize the "Western Convention of the New Jerusalem," which in 1848 resolved itself into the Ohio Association and united with the General Convention.

     David Powell, Sr., received the Writings in 1798, through Mr. Newport, and in 1817 formed a small New Church society at Steubenville, Ohio, on the Ohio river, some twenty-five miles north of Wheeling and about the same distance from Pittsburgh. He was ordained by Adanu Hurdus, and died in 1823, a faithful, earnest and much beloved man.

     His son, David Powell, Jr., was born at Steubenville in 1909, and for many years conducted a school there, but gradually entered into the missionary work of the New Church, and in 1842 was ordained by the Rev. C. J. Doughty, of New York.

He served successively at Danby, N. Y.; Wheeling, West Virginia; Pomeroy and Middleport, Ohio; Pittsburgh, Pennsylvania, and finally at Darby, near Philadelphia, where he died, July 5th, 1854. Mr. Powell was, doctrinally, one of the soundest and strongest men in the Church, and was the closest friend and supporter of the Rev. Richard De Charms in the Central Convention. After his removal to Darby he became intimately associated with his younger friend, William H. Benade, and it was Mr. Benade who, in 1856, edited and published the AUTOBIOGRAPHY OF THE REV. DAVID POWELL.

     From the letters of Mr. Powell we learn that in January, 1845, he delivered a course of six lectures in Pittsburgh to audiences of from, 100 to 150 persons, baptized ten children and administered the Lord's Supper to twelve communicants. The lectures were delivered "in the chapel of Mr. Tassey, who gave notice in the city papers that he would, next Sunday, deliver a lecture in answer, to explain and defend the Orthodox doctrine of the Trinity."

     In February and March, 1846, Mr. Powell was again at work in Pittsburgh. The society had now rented a school room in Allegheny City, meeting every Sunday. "I think good was done to the Society itself, for an impression had previously prevailed that 're-baptism' into the New Church was unnecessary. This matter was pretty freely discussed on both sides. After I had presented the subject in its true light, as I understand it, I left them free to think of it for themselves. It had the result, however, that before I left nearly all who had not been baptized into the New Church came forward and received that ordinance. The last Sabbath was a very pleasant day. Just twelve received the ordinance of baptism,-ten adults and two youths. After this about twenty partook of the sacrament of the Holy Supper. The Society has fully doubled within the last year in resident members, though Mr. Cline and family have moved away."

     In July of the same year he writes: "The Messrs. Highbys may now be looked upon as receivers. . . .

I had also the pleasure of learning that a few strangers who came to hear my lectures and sermons last winter, have continued to attend the meetings of the society ever since."

     Continuing his monthly visits to Pittsburgh, from Steubenville, where he was located, Mr. Powell writes on October 5, 1847: "In, Pittsburgh about twelve weeks have been spent. During that time twenty-seven public discourses were delivered in the Hall of the 'President Engine House.' This is where the Society now hold its regular meetings every Sabbath." In December of the same year he writes: "I still preach in Pittsburgh the first two Sabbaths of each month. In the afternoon I am engaged in giving a series of discourses contrasting the New Church doctrines with the leading views of the Old." . . . "I now look upon Pittsburgh as an important point in our Church, second only to Cincinnati in the West."

     In October, 1848 Mr. Powell settled as resident pastor in Pittsburgh, at a yearly salary of $400.00. The "Apollo Hall," on Fourth Street, had been rented for the services. The attendance was steadily increasing, Mr. David McCandless and Mr. J. J. Henderson being among the new receivers. During the year there was great excitement in the city on account of several prominent members of the Presbyterian Church being tried and excommunicated on account of Swedenborgian "heresy."

     From the letters of the year 1849 we learn that an addition of twenty members had been made during the: past year, and that there were now fifty adult members, with twenty children in the Sunday School conducted by Mrs. Anna Aitken. (Andrew Carnegie and John Pitcairn were among the pupils in this school.)

     In, the year 1850 some of the new converts began to give a great deal of trouble to the minister, especially a group of three or four ratiocinating lawyers who had developed notions of their own about the non-eternity of the hells and the lawfulness of intercourse with spirits; the patient minister reasoned in vain with them; the contributions to the Church began to fall off and in September, 1850, Mr. Powell was forced to terminate his engagement in Pittsburgh and return to Steubenville.

     For seven or eight years now the history of the New Church in that city is almost a blank.

The society had no resident pastor, and no annual reports have been found in any of the contemporary journals of the Church. The Central Convention had become defunct, and the Pittsburgh Society did not join the General Convention until 1859. Moreover, we have seen it stated in print that the Book of Records of the Society has disappeared, which would be unfortunate, if true. Investigation should be made in Pittsburgh. As late as 1891 the book was still preserved, for Mrs. Aitken, in her "Reminiscences," published in NEW CHURCH LIFE for that year, says that "having procured the Society Journal, I find a pretty full and accurate account has been kept."

     From a letter by the Rev. W. H. Benade to the Rev. J. P. Stuart, dated May 24, 1853, we learn that he had just visited Pittsburgh, (though probably not his first visit). "I managed to get as far as Pittsburgh, week before last, but could not spend more than that week with them. There is some little stir among the Calvinists of the place; some inquiry among intelligent men. If they only had more frequent preaching I think something could be done there. I baptized nine persons, three adults and six children."

     In another letter to Mr. Stuart, dated Jan. 22, 1856, Mr. Benade says: "Through Mr. De Charms I hear that our friend, Courtney, and other lawyers of Pittsburgh, have started anew some old notions,-about the contradictions of Swedenborg, the non-eternity of hell, the final restoration of al the wicked to heaven, and man's non-free agency in spiritual matters. Why is it that so many of our seemingly strongest men will not read as they should? And how can they find such doctrines in Swedenborg? They propose publishing a book for private circulation, containing 200 questions."

     In 1858 we find in the: Journal of the Pennsylvania Association a printed report concerning a visit by Mr. Benade to Pittsburgh. Starting from Philadelphia, July 10, he stopped on his way to Altoona "to call on some members of the Church who had recently taken up their residence there." These were Mr. John Pitcairn, Sr., and his wife, who for a time lived at Altoona with their son, Robert.

Arriving in Pittsburgh, Mr. Benade was the guest of Mr. David McCandless, and on this occasion baptized six adults and four children. Concluding his reports he states that "Upon no former occasion have I experienced so pleasant, so warm and earnestly devout a sphere of worship in that city as at that time."

     On August 25, 1859, "the First Society of Pittsburgh and Vicinity" was admitted into the Pennsylvania Association and thereby became affiliated with the General Convention. During 1859-1860 the Society received visits from various New Church ministers, T. P. Rodman, B. F. Barrett, W. H. Benade, and Abiel Silver. Mr. Henry Higby was then the president of the society, and John J. Henderson, secretary. In 1860 they were visited by the Rev. J. C. Ager and the Rev. A. E. Beaman; they now had regular services in a large upper room on Fourth Street, between Wood and Market Streets, Mr. L. J. Koethen being the leader, and Mr. E. Westervelt the superintendent of the Sunday School. In 1863 the Society secured the regular ministrations of Mr. Benade "for a portion of the year." And in 1864 they were able to rent and furnish a hall at the corner of Sixth and Wood Streets and to call Mr. Benade to become their resident pastor.

     Henceforth the reports from Pittsburgh became regular, and from them the history of the New Church in that city may be easily reconstructed. The main features will appear in the biography of John Pitcairn.

     (To be continued.)
KEEPING ALL THE COMMANDMENTS 1917

KEEPING ALL THE COMMANDMENTS Rev. E. R. CRONLUND 1917

"And it shall be our justice, if we observe to do all these commandments before the Lord our God, as He hath commanded us." (Deut. 6:25.)

By the commandments of the Lord are meant not only the Ten Commandments that were delivered to Moses on Mount Sinai, but also every truth of the Word. Every truth that has been revealed by the Lord is a commandment that is to be lived. There is no truth in the Word that is not intended to be lived, for every truth of the Word has relation to life.

There are indeed many things which appear to be of faith only; as, that there is a God; that the Lord who is God, is the Redeemer and Savior; that there is a heaven and a hell; that there is a life after death; and many others. It appears as if these and similar truths were not to be lived but are only to be believed. This, however, is but an appearance. Every truth is to be lived, for there is no truth that is intended to be received by the understanding only. Truths are to enter into the will also, and thus they are to be loved, and man is to will to do them from love.

     But take, for example, the truth that the Lord Jesus Christ is the only God and that consequently He is the Creator, Redeemer and Savior, how is this truth to be lived? This truth is lived by a man when he looks to the Lord in his daily life, when he shuns evils as sins against Him, thus when he shuns evils for the Lord's sake, that is, because the Lord has commanded that evils are to be shunned. This truth is lived also when man in his worship has regard to the Lord only, when he sees the Lord Jesus Christ before himself in spirit and directs his prayers to Him only. When a man does this he lives the truth that the Lord Jesus Christ is the one only God.

     It is moreover a doctrine of the Church that all things of the will and all things of the understanding are together in the works that are done by the body. The body can do nothing of itself. Every least thing that is done by, the body is done from the will by means of the understanding, and, therefore, such as are the will and the understanding such are the deeds of the body. From this it follows that the truths that a man knows and believes and loves he also lives. He lives every single one of them. They are present in all his deeds and qualify them. Man acts from his love in accordance with his faith; and faith consists of truths, and consequently all the truths that are believed by man are in his works, and thus are lived.

     But by works are meant not only acts but also speech, and, therefore, the Lord said: "I say unto you, that every idle weird that man shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matth. 12:36.) This shows that man's words are a part of his deeds and that these also are included in his works according to which he will be judged after death.

To take the Lord's name in vain, that is, to blaspheme the Lord and the Word, is to do what is evil. To speak ill of the neighbor, and thus to endeavor to destroy his good name is to do evil to him. In general, to speak against what is good and what is true, is to commit evil deeds, and he who does this lives contrary to the commandments of the Word. But he who speaks becomingly and reverently of the Lord and of the Word, lives well. And he who speaks well of his neighbor lives well, for he lives a life of charity. Thus, he who speaks in favor of the truths of the Word does good. The truths of the Word have been given in order that they may be thought and in order that we may talk about them. They are to be preached in the churches, we are to teach them diligently to our children and we are to converse about them. All who love the truths of the Church like to talk about them, "for out of the abundance of the heart the mouth speaketh." (Matth. 12:34.) There is no Divine truth that we may not talk about, for there is no truth, no matter how interior, that may not in a certain manner be understood by man. Consequently there is no truth that is not to be lived. Those truths that appear to be of faith only are not things that are simply to be stored up in the memory and then to be of no use. Truths such as these, that there is one God, that the Lord Jesus Christ is that God, that there is a heaven and a hell, that there is a life after death, are truths that are to be lived as well as the Ten Commandments. And they are lived by man when he never speaks against them but speaks in favor of them, and when he imparts them to others when opportunity is given. A commandment given to the sons of Israel was that they should speak of the Lord's words, for it was said to them: "Ye shall teach them to your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up." (Deut. 11:19.) This command was given not only to the sons of Israel but to all men.

Thus to speak in favor of the truths of the Word is to live those truths, it is to do the Lord's commandments. And this is one way in which those things which appear to be of faith only are to be lived and ultimated.

Furthermore, it must be borne in mind that there are not only works of the body, but there are also works of the mind. The works of the body are the speech and the acts, and the works of the mind are the thoughts, intentions, and endeavors. Thus by living the truths of the Word is meant not only to ultimate them in the works of the body, but also to think about them, and to think from them, for we are taught thus in the Writings: "To commit knowledges from the Word to life is to think from them, when one, left to himself thinks from his spirit, and also to will them; and do them; for this is to love truths because they are truths;" (A. E. 193.) Thus to think from the truths of the Word is to commit those truths to life. This is also what the Lord taught when He said to those who asked Him what they should do that they might work the works of God. His reply was: "'This is the work of God, that ye believe in Him whom He hath sent." (John 6:28.) A man's faith and his thoughts are one, for he thinks those things that he believes to be true. And if a man when he is alone, when he is not in the sphere and under the influence of others, if he then thinks from the truths of the Word, then he lives the truth, then his spirit lives it, and the spirit is the man himself. If a man when he is alone thinks that there is a God, that the Lord Jesus Christ is that God, that there is a heaven and a hell, that there is a life after death, and other truths that appear to be of faith only, he then lives those truths in his spirit, and consequently they are also ultimated in the works of the body.

Evil thoughts as well as evil deeds are works of darkness, that are to be shunned, for it is said in Isaiah: "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon." (55:7.) Moreover, we are forbidden in the Word to take thought for the morrow, or to take thought for raiment. To break this command of the Lord is to do evil. Consequently to think evil is to do evil. And to think from the Word, to think what is good and what is true, is to do that which is well pleasing to the Lord. To do the truth is to think that it is so. When a man hears the Word read or when he reads it at home, if he then thinks that what he hears or reads is true, and permits no doubts to enter his mind, he then lives even those truths which appear to be of faith only.

     It is said in the Word that man after death will be judged according to his works, but by this is not meant that he will be judged according to his works such as they appear outwardly before men. By the works according to which man is to be judged are meant the intention and the thought that are in the works. Thus man will be judged according to the works of his spirit rather than according to the works of the body. For the works of the spirit are in the works of the body, and such as are the works of the spirit such are the works of the body. Intentions and endeavors, as well as thoughts, are works of the spirit. He who is regenerating constantly intends and endeavors to think from the truths of the Word and to live them. His constant intention and endeavor is to understand the truths of the Word more and more interiorly and to love them more and more perfectly and thus also he lives even those truths that appear to be of faith only.

     It may be seen, therefore, that there is no truth in the Word that is not to be lived. There is no truth that does not have relation to life. A doctrine that does not regard life and does not lead to the good of life is not a truth; it is a falsity and a dead thing. Truth and life are inseparably conjoined. They also who shun evils as sins over truths for the sake of life. Every truth that a man learns increases the light in his understanding. Thus the more truths a man possesses the more perfectly can he believe in and love the Lord and the more clearly does he see how to do His will. Thus every truth of the Word has relation to life, every truth is a commandment that is to be lived, "And it shall be our justice, if we observe to do all these commandments before the Lord our God, as He hath commanded us."

     The Lord's commandments are not truly kept unless they are kept from love and faith. Within the good works of the body there must be the good works of the spirit. Every one could be compelled to do the Lord's commandments externally, but no one can be compelled to love the truth and to have faith in it. The Jews, for example, were driven by means of punishments and miracles to keep the law, for they were unwilling, and, therefore, unable to love the Lord and to believe in Him. They kept no commandment and no precept from love, thus not from freedom, and so they were a race of servants.

The Lord came into the world to gift men with freedom, for He came to establish an internal Church, a Church in which men were not to be compelled to do His commandments, but in which they were to do them from love, thus from freedom, The Lord, therefore, said to His disciples: "Henceforth I call you not servants, for the servant knoweth not what His Lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you." (John 15:15.) At the time of the Lord's Coming the Church on earth consisted of servants, but after His coming the Church was to be constituted of free men, of the Lord's friends, of such as served Him from love. Any one who keeps the commandments of the Lord for external reasons only, is a servant, and is not of the Church. The Church consists of free men. It consists of those who are free themselves and are willing that all others should be free. That man may be of the Church, therefore, he must keep the truths of the Word from love.

     And so far as any one does all the commandments of the Lord from love so far he is just, that is, so far he acquires charity to the neighbor, for by the just are meant those who are in charity. The Doctrines teach that all those who are in the good of charity are called the "just," not that they are just from themselves, but from the Lord, whose justice is appropriated to them. "They who believe themselves just from themselves, or made so just that there is no longer anything of evil in them, are not among the just, but among the unjust; for they attribute good to themselves, and also feel self-merit on account of it, and such can never adore the Lord from true humiliation; so that those who in the Word are called the just are those who know and acknowledge that all good is from the Lord, and that all evil is from themselves, that is, is theirs from hell." (A. C. 5069.)

     Justice is acquired so far as man exercises justice; and he exercises justice as far as he acts with his neighbor from the love of what is just and right; justice dwells in the good itself or in the use itself which he does.

     Thus so far as any one does the truths of the Word from love so far he receives justice from the Lord, according to these words: "And it shall be our justice, if we observe to do all these commandments before the Lord our God, as He hath commanded us." Amen.

SPIRITUAL HOUSE-BUILDING 1917

SPIRITUAL HOUSE-BUILDING R. B. CALDWELL 1917

     In considering the subject of Spiritual House-building, we find it necessary to refer briefly to certain well-known teachings of the Heavenly Doctrine, one of which is that when we come into the spiritual world, after our decease in the natural world, we are in the human form, as perfectly, indeed, as it is possible for us to be.

     The belief that men and women, when they depart into the spiritual world, on arrival there become minds without form, which fly about in the air, is erroneous. On one occasion Swedenborg told the good spirits of this belief, and they became indignant, and requested him to declare the truth that they were in a perfect human form, with faces, eyes, ears, arms, hands, and feet. The angels wonder and are grieved at the ignorance that prevails on the earth with regard to this truth, that man lives altogether as man when he comes into the spiritual world.

     Admitting this well-known doctrine, we must also consider another akin to it, that of home and habitation in the spiritual world. In the natural world we find no idea so universal and absorbing as the idea of home, a dwelling, a house to Five in. The correctness of this statement is fully borne out in the commercial world. No branch of trade receives more general attention than that of the building trade, thus-illustrating the universality of the idea of home in the common mind. This is true of the spiritual world. In the Writings we read, respecting the habitations in heaven: "I have several times spoken with angels, and said that at this day scarcely any one would believe that they have habitations and mansions, some because they do not see them, some because they do not know that angels are men, some because they look upon heaven as empty space and believe angel's to be ethereal forms who live in ether." (H. H. 183.) But that there are houses in which we live when we come into the other world is clearly taught. Swedenborg says, "As often as I have spoken with the angel's, face to face, so often I have been with them in their houses." (H. H. 184.) He also tells us that their houses are like the houses upon earth, with parlors, rooms, and bed-chambers; and round about are gardens, shrubberies, and fields. (H. H. 184.)

     Another well-known doctrine to which we must refer briefly in considering this question of spiritual house-building, is that the kind of men and women we will find ourselves to be when we come into the spiritual world, and the kind of houses we shall live in there, will depend altogether upon the kind of men and women we are while here. No one becomes an angel, or comes into heaven, except one who carries the angelic quality with him out of the world. (D. P. 60.) The houses we shall live in the other world will vary according to every man's state; magnificent for those who are in higher, less so for those who are in inferior states. Man carries along with him into the other life all things which he had known in the life of the body, nor is anything wanting. (A. C. 7502.)

     We find, then, these three things to be true that man after his decease in this world, lives as a man in the spiritual world; that he lives in a house there; and that the kind of a house it will be depends upon the kind of a life he led while in, the world.

     By way of application, I will relate a story told by the Rev. Oliver Dyer. Some fifty years ago there was a drunken carpenter in Lockport, N. Y., named Alton, who was noted for shiftlessness and dishonesty. His wife was an industrious woman, who did a, good deal of work in the family of a gentleman named Mitchell, who was a member of Congress for that district. Mr. and Mrs. Mitchell took a deep interest in Mrs. Alton, and resolved to give her a permanent home. For that purpose Mr. Mitchell arranged to have a small house built on a lot which he owned in that part of the town, which was known as Pioneer Hill. Hoping to encourage Alton he gave him the job of building the house, without letting him know for what purpose he was having it erected. While Mr. Mitchell was absent in Washington, Alton went on with his job, spinning it out through the fall, winter and spring, and cheating his employer both as to the lumber and the work he put into the house, in every way that he possibly could. When Mr. Mitchell returned, in the middle of the summer, Alton told him that the house was all finished in the best style, adding: "There ain't a better but house on Pioneer Hill than that house of yours."

"Very well," said Mr. Mitchell, "then you go home and tell Mrs. Alton to move into it, and here is a deed to her for the property. So you see, Alton, that you will have a nice house as long as you live." Alton took the deed, and walked away like one in a dream. The old villain was dazed at the discovery that, instead of having cheated his friend, he had been persistently and elaborately cheating himself. "Oh, ef I'd only a knowed it was my own house I was a buildin'," he muttered over and over again. He never got over the chagrin occasioned by the discovery of his folly, but felt its sting grow constantly sharper, as the defects in the house, which were due to his dishonesty, became more and more apparent with the lapse of time.

This story seems to, be particularly appropriate in connection with the Subject of spiritual house-building. People are apt to cheat themselves, spiritually, in the same way as did this unfortunate man, Alton, materially. In trying to put unsound timber or unfaithful work into the house of another, they are surely giving character to their own eternal residence, and the more successful they are in cheating others as to the things of time, the more terribly: they cheat themselves as to the things of eternity. "With what measure ye mete, it shall be measured unto you again." (Matt. vii, 2.)

Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     Friends of the Academy will be interested to know that the exact date of the founding of the Academy has at last been definitely ascertained. The original book of records, kept by Mr. Benade from 1874 to 1877, and then handed over to the Rev. J. P. Stuart, has never been found, and none of the four founders could recall the date of the initial meeting in Pittsburgh, in the year 1874, but in going over some financial records, in 1891, Mr. Walter C. Childs found an old check for $500, Mr. John Pitcairn's first contribution to the Academy, dated January 14th, 1814. This recalled the first meeting, and January 14th was henceforth celebrated as "Founder's Day."

     Quite recently, however, a long lost diary, kept by Mr. Pitcairn during the year 1874, has turned up, and in it there was found the following entry under Monday, January twelfth: "Mr. Benade, Frank Ballou, Walter C. Childs and myself lunched together today. Organized a New Church Club by electing Mr. Benade President, W. C. Childs Secretary, and Frank Ballou Treasurer." From an entry under private expenditures, during the same year, we find that the check for $500 was written two days after the initial meeting of the founders.

     From THE YOUNG NEW CHURCH MAN for October, 1916, we learn that the roll of Volunteers from the New Church in Great Britain now numbers 1,261. Accrington, the largest society of the General Conference, heads the list with 120 volunteers, while Radcliffe follows with 109. The list of young men killed is growing more and more appalling, being seventy-one up to October; we do not know the number of those wounded or disabled. If this represents the loss of so small a body as the New Church (numbering in Great Britain a little over six thousand members), what must be the loss in the Empire as a whole? Our contemporary has been publishing a portrait gallery of the fallen young heroes,-mostly handsome lads of 18 or 19 years, many with well known New Church names and of the fourth and fifth generations in the Church.

Never has the New Church passed through such times of trial, and the end is not yet in sight.

     The Rev. J. F. Buss, in the NEW CHURCH QUARTERLY for October, 1916, calls attention to "the striking coincidence in positions taken and conclusions reached," between the paper on "The Divine Human," by Prof. Odhner, in NEW CHURCH LIFE for July, 1916, and a paper on the same subject by Mr. Buss, published by him in MORNING LIGHT, thirty years ago. After comparing the two articles in parallel columns of amazing similarity, Mr. Buss observes: "It is the truly remarkable similarity of thought, reasoning and conclusions of two independent thinkers and students of the Doctrines, as exhibited in articles published at an interval of thirty years, which has led us to reprint the earlier of the two in the present issue; and thus to give all New Church students who have access to Mr. Odhner's article-and Mr. Odhner himself-the opportunity of reading his and our own side by side. They may thus find greater help in their study of the sublime and profound subject concerned, than by the reading of either by itself."

     For the very same purpose we reproduce the paper by Mr. Buss in our present issue, with the observation that Mr. Buss states in a nutshell and with wonderful clearness the identical position which has required many pages in several issues of the LIFE for development and exposition. It should be remembered, however, that these articles represent only the convictions of the individual writers, and do not, as far as we know, represent a view generally adopted in the New Church.

     Mr. O. E. Prince, of London, has presented a series of interesting sketches of "Continental New Church workers" in the NEW CHURCH WEEKLY, the sixth of the series dealing with the aged Prof. Charles Byse, of Lausanne, Switzerland. It appears that M. Byse was of the ancient denomination of the Vaudois or Valdenses, a primitive sect of "Reformers before the Reformation," which has survived through ages of incredible persecutions.

We have long looked upon them as a possible field for the New Church, on account of certain truths of faith which they held in common with us. M. Byse, we learn, was one of the founders of the "Society Vandoisei de Theologie," which is still flourishing.

The story of his conversion to the New Church brings to light the name of a "Nicodemus" who has not been very well known in the history of the New Church in France. "It was in January, 1880, that M. Byse first became acquainted with the Writings of Swedenborg. He preached for a few months at Jouy-en-Josas, (Seine et Olise), near Versailles, in a chapel frequented by the Mallets, a family of bankers in Paris. The head of the firm, Baron Alphonse Mallet, finding that his preaching diverted from that of other ministers, spoke to him about Swedenborg, having subsequently long conversations with him on the subject, besides an active correspondence. Baron Mallet held a very high position among French financiers, being 'Regent de la Banque de France, president of the Compagnie Generale d'Assurances sur la Vie. etc. It was through him that M. Byse also made the acquaintance of M. and Madame Chevrier, of Paris, who are not unknown to English New Church people."
WHAT BECAME OF THE LORD'S MATERIAL BODY 1917

WHAT BECAME OF THE LORD'S MATERIAL BODY Rev. JAS. F. BUSS 1917

(Adopted from the NEW CHURCH QUARTERLY for October, 1916, where it is reprinted from MORNING LIGHT of June 26th, 1886.)

One day, very shortly before the Jewish feast of Pentecost-corresponding to our Whitsuntide-somewhat less than nineteen hundred years ago, the eleven disciples of the Lord were assembled together in an upper room, the doors of which they had closed and secured for fear of the Jews, who, a few short weeks previously, had brought their Master, JESUS, to a shameful and cruel death. Since that tragic event, several individual disciples had reported to the remainder that the Lord was alive, and they had seen Him.

Such a marvelous report those who had not had sensible evidence of the fact were slow to believe; and, on the day referred to, they were conversing together about the matter. And, while they were thus talking an event more remarkable still, perhaps, occurred; for, suddenly, without any announcement, without any forcible or other opening of the bolted doors, without any discernible means of ingress, "Jesus Himself stood in the midst of them, and saith unto them, 'Peace be unto you!' But they were terrified and affrighted, and supposed that they had seen a spirit. And He saith unto them, 'Why are ye troubled? and why do thoughts arise in your hearts? Behold My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones as ye see Me have.' And when He had thus spoken, He showed them His hands and His feet." (Luke xxiv. 36-40.)

The significance of these words for Newchurchmen is different from, and incomparably superior to, their significance for those who are not of the New Church. To the latter, they are simply a record of "facts," and convey no meaning beyond the one that the things the words state are facts. To the Newchurchman, however, the lord has now, in making His Second Advent, revealed the Spiritual Laws which are capable of making these "facts" intelligible. And for the purpose of showing the significance these words bear for Newchurchmen, we cannot do better than produce some of the statements of the Writings of the Church, as to what it is that the passage teaches. It teaches, seeing that "flesh and bones," "hands and feet," are the "ultimates," or the lowest and last things belonging to a human being, that the Lord glorified this lowest part of His own human nature, and took it with Him into heaven. (A. E. 41, 513, 619, 1087; A. C. 10044, etc.) It teaches, that, contrary to the manner of men, the Lord took with Him, from the whole human body, even as to the flesh and bones, and declared that He was; then, a man, not only as to the spirit, but as to the body as well. (T. C. R. 170; H. H. 316; A. C. 1729, 5078.) It teaches, further, that whereas, before the Incarnation, Jehovah, or the Father, could only communicate with men in the world by temporarily assuming the person of an angel-who has not "flesh and bones"-after His glorification, He could effect such communication in His own Person, because He then had "flesh and bones," and was Jehovah-Man in the fullest possible sense. (A. C. 9315.)

It teaches, also, as a consequence of this, that "God is now more a man than the angels." (A. E. 1112.)

     According to these statements, therefore, the Lord now has a body, including "flesh and bones," and "hands and feet." But, nevertheless, He, having such a body, passed through closed doors; and, on several occasions, after manifesting Himself, He suddenly, and as if miraculously, became invisible.

     Now, the question arises, Was this body which the Lord possessed after His resurrection, similar in character to that which He possessed during His life in the world? Was this body, with its "flesh and bones," its "hands and feet," like ours? Was it, in a word, material. The fact that it was not subject to the laws of matter; that it could, and did, pass through closed in and bolted doors; that it could, and did, become instantly invisible; that it could be, and was, seen, without being recognized, by those who were the Lord's intimate companions during His earthly life, and who were actually thinking and speaking about Him at the time-as occurred in the "walk to Emmaus;" all these things go to prove most conclusively that the Lord's body, after His resurrection, was not material. But more the Doctrines of the Church tell us it was Divine, (A. E. 1112, etc.); and they assure us, also, as a universal truth, that, in what is essentially Divine, there is, and can be, nothing material. (A. C. 5576.) According to New Church doctrine, therefore, the Lord's resurrection body was not material; and, to speak of it, or think of it, as being material-to designate it a "Divine-Material Body," for instance-is contrary to those doctrines.

     But there is another point. Since the Lord's resurrection body was Divine, it was Infinite. We are, indeed, expressly told, in the Writings, that by glorification the Lord's body was made into the likeness of His soul, which was, and all along had been, the Infinite Jehovah Himself, (A.C. 10,125; H. H. 316); and, in another place, that "His very body became Jehovah." (A. C. 1729.)

And what is Infinite can never be seen, in its own true intrinsic character, by any finite creature. (T. C. R. 28.) We are sure, therefore, that the Lord's resurrection (or Divine) body, being Infinite, was not seen, in its own true intrinsic character, by the disciples. They saw it, true, but as though it was of a certain size and shape: its size capable of being measured by space, and its shape capable of being seen and compassed by the eye of man. But what is Infinite cannot be measured by space; for, to be thus measurable, it would have to have bounds or limits; it would have to end somewhere; and in the Infinite, bounds, limits, and terminations cannot exist. Nor again, can that which has no spatial limits be an object of sight, to a finite creature. This is perfectly obvious.

But the Lord's body, before and at His crucifixion and burial, was finite and material; and it could be seen, and was seen, in its own intrinsic character, by all who fulfilled the necessary conditions of seeing any natural object. After His resurrection, as we have seen, this was not the case. In the interval between His burial and resurrection, therefore, some very great and important change, in the body of the Lord, must have taken place. And the change was its being made Divine. Everything wherein His body, after His resurrection, differed from His body before and at His crucifixion and burial, was the result of this fact: the fact, namely, in the interval, it had been "made Divine."

This, therefore, is the key to the whole matter. But the meaning and force of this statement, that the Lord's body was "made Divine," seems to have been very seldom Clearly discerned and firmly grasped. To understand it properly, it is necessary that we should know that all things that exist were created by the Lord out of Himself. (D. L. W. 197, 198.) Creation out of nothing is wholly impossible, (T. C. R. 76), and the idea of it intrinsically absurd. The true doctrine is that the Lord Himself is the only Substance, out of which all the things that are were created by Him. (D. L. W. 197, 198.) In Himself, however, the Substance which the Lord is, is Infinite and altogether Divine. But, when He created objects and creatures out of Himself, they thus became finite, and were, consequently, from the moment of their creation neither Infinite nor Divine. (T. C. R. 29.)

The lowest of all created things is matter-whether we can define it or not; and the lowest of all the things belonging to man is his material body. And our Lord's material body, while He was in the world as a man, was, in this respect, exactly like ours. It, consequently, was a created object, finite and material, and not either Divine or Infinite. By creation, therefore, the Divine is made material. By the creation of the natural humanity of our Lord, through the means of the Virgin mother, the One Only Divine Substance was made into a particular material body, in what, with sufficient accuracy for our present purpose, we may call the usual way. By glorification, however-which took place gradually, and by means of temptations-He, in the end, made this material body Divine and thus He effected in it an exactly contrary process to that by which it was brought into existence as a natural objection the natural world. And this was done-although never done save in His case-in accordance with a fixed Divine Law, which is revealed, in the Writings of the New Church, in the following statement:

The Divine Itself is pure love; and pure love is as a fire more ardent than the fire of the sun of this world; wherefore, if the Divine Love, in its purity, flowed into any angel, spirit or malt, he would latterly perish. . . . Lest, therefore, the angels should be hurt by the influx of heat from the Lord as the Sun [of heaven], they are individually veiled by a certain thin and suitable cloud, by which the heat flowing in from that sun is tempered. Unless, therefore, the Lord's Humanity were Divine, it could never have been so united to the Divine Itself, which is called the Father, that they might be one, according to the Lord's words in John xiv. 10, and other places; for what so receives the Divine must be altogether Divine. What is not Divine would be completely dissipated by such a union. (A. C. 6849)

This is the doctrine: if the Divine should be brought into immediate contact with any created thing, that created thing would be instantly and entirely dissipated by the contact. It would "utterly perish." Now this was exactly what took place in reference to the Lord's material body-which, being material, was "not Divine." By the process of glorification-of which temptations were the means the Lord, gradually and successively, brought down the Divine Itself, which was all along in Him as His soul, nearer and nearer to His material body, which was the lowest part of His humanity, and, consequently, the East to be glorified.

After the material body, being already dead, was placed in the sepulcher (see DE DOMINO, p. 42), the Divine Itself was brought right down to it, and thus into immediate contact with it. And the inevitable result of this was, that which is asserted in the doctrine already quoted: the material body of the Lord, that is to say, was instantly and "completely dissipated," and "utterly perished."

But here we must be on our guard against ascribing to the phrase "was completely dissipated," or "utterly perished," an erroneous meaning. It cannot well mean resolved into the elements of nature-earth, aqueous vapor, gas, etc. This resolution into the elements of nature is what happens, gradually, to the body of a man, after being placed in the grave. And the Lord differs from men in the respect that, while men leave their bodies in the grave never to resume them, He rose from the sepulchre with His whole body complete, and took it with Him into heaven. (T.C.R. 109, 170; H. H. 316; A. E. 41, 1087.) And there is, in the case of the dead bodies of men, no immediate contact of the Divine Itself to effect their dissipation. That is effected simply by the withdrawal of the spirit from the body. But, in the Lord's case, as the whole doctrine of His glorification testifies, the immediate contact of the Divine Itself, with His material body, happened. The "complete dissipation," the "utter destruction," which would result from immediate contact with the Divine Itself, cannot be less than absolute cessation of existence, in respect both to the complete object and to its constituent elements. And this conclusion is confirmed by the consideration that, when a dead body is resolved into the elements of nature, it does not "utterly perish." For it does not utterly cease to exist; it continues to exist, but in a different form. The "complete dissipation," or "utter destruction," with which we are concerned may, therefore, be described as the process of "decreation." And this would take place, by the thing which undergoes the process being absorbed by [or, resolved, or taken back, into] the Divine, in immediate contact with which it had been.

This, then, is what became of the Lord's material body. After its burial, it absolutely and finally ceased to exist, as a finite and created thing-and this, both in its entirety and in respect to its constituent elements-and was, absolutely and finally, taken up into, or absorbed by, the Divine in which it originated. And thus it was "made Divine." From that moment, therefore, being absorbed by the Divine, or "made Divine," it ceased to have any separate existence at all; it became Jehovah Himself; and, being Jehovah, or essentially and truly Divine in its own right, it had put on all the characteristics of essential Divinity; it could not possibly, therefore, be subject to the laws of matter, or space and time; as it was in itself, moreover, it could not even be seen, or known, by any man, spirit or angel.

Granting this to be true, the further question arises. Did the disciples, then, not see the Lord's body at all? Were they, in supposing they saw it, the victims of a delusion? They did see it. He Himself "showed them. His hands and His feet." The truth that they did not, because they could not, see it as it was in its own, intrinsic nature and essence, affords no countenance to the suggestion that they were deluded: it simply testifies to the fact, that, whereas the Lord's body was Divine and Infinite, they were only human and finite. They were, then, not deluded. What they saw was the body of the Lord, although not as it existed in Him. More precisely, perhaps, what they saw was a real presentation to their senses of the Lord's body, by Himself. He revealed Himself to them; and they saw Him-in agreement with the universal spiritual law-according to their states, (A. C. 3235, 8814, 8519, and many other places), which "states," of necessity, included their conceptions of Him. And this is the way in which, we would submit, it was effected. They were in a spiritual State; and the Lord Himself flowed into, or acted upon, their spirits in such a manner as to affect their senses in accordance with the laws which govern all sensation in the spiritual world. He thus descended-still in agreement with spiritual law-into the region of their senses; and there they saw Him, as they remembered Him and as they thought about Him.

They remembered Him as a man like themselves; they saw Him in that guise-"He showed them His hands and His feet:" they thought of Him as wounded and mutilated; they saw Him in that condition-"He saith to Thomas, Reach hither thy finger and behold My hands; and reach hither thy hand and thrust it into My side; and be not faithless but believing.'" (John xx. 27) According to one spiritual law, they could not see the Lord, as He was in Himself, at all; according to another spiritual law they could see Him, but only in accordance with their states, their recollection of Him and their thoughts about Him-and thus they did see Him. And they were assured, by the sight, that He was their Lord, and that He was risen indeed. For His New Church, in conclusion, the Lord declares, by the means of this incident, that He is, now, no longer such a man as we are; that He is not even an angel, or a spirit, as the created inhabitants of the spiritual world are: that He is, while altogether Divine, "more a man than the angels," (A. E. 1112); and, in a word, that He is "JEHOVAH-Man." (A. C. 9315.)
CATECHISM ON THE DECALOGUE 1917

CATECHISM ON THE DECALOGUE 1917

FOR THE YOUNG PEOPLE OF THE NEW CHURCH.

In the earliest days of the Christian Church the converts from the gentile world received orally from the apostles the first elements of instruction in Christian knowledge, and the neophytes who were being taught were designated as "catechumens," from a Greek term meaning oral instruction. Gradually there arose the need for formulated and written instruction, setting forth in a simple and definite manner the fundamental truths of the Christian religion, not only for the benefit of new converts from without, but also and chiefly for the religious education of the children and young people within the Church. Various little works of this character were written, some by the ancient Fathers, and others by theologians during the Middle Ages, but it was Luther who in the year 1525 first gave the title of "Catechism" to a book of elementary instruction in Christian doctrine. Luther's "Larger and Smaller" Catechisms were soon followed by Calvin's "Geneva Catechism" of 1536; the "Heidelberg Catechism" of 1562; the Roman Catholic "Tridentine Catechism" of 1566; the Church of England "Catechism" of 1604; and the "Westminster Catechism" of 1647.

     These are the "Catechisms" spoken of in the Writings of the New Church; and since in each of the great historic Catechisms the explanation of the Ten Commandments forms the most important part, Swedenborg often uses the terms Catechism and Decalogue as if synonymous, as in the following instances: "Is not the Catechism the doctrine of the universal Christian Church, teaching repentance?'' (A. R. 531.) "What is the Decalogue at this day but like a closed little book or document, open only in the hands of infants and children? Say to anyone of mature age, Do not do this, for it is against the Decalogue! and who will listen? . . . An experiment was made with many in the spiritual world, and when the Decalogue or Catechism was mentioned they rejected it with contempt." (D. P. 329) And in the TRUE CHRISTIAN RELIGION the whole fifth chapter is entitled "The Catechism or Decalogue explained in its external and its internal sense."

     After the General Conference of the New Church had been organized in Great Britain, in the year 1789, the first effort for the religious instruction of the young in the new body appeared in the form of A CATECHISM FOR THE USE OF THE NEW CHURCH, composed by Robert Hindmarsh and published by him in 1790. Since that time a great number of other New Church Catechisms have been published not only in England and America but also in Sweden, Germany, and other countries. They are all very much alike in their bareness of outline and absence of confirmatory Scripture quotations. While all of them very faithfully call attention to the spiritual and celestial senses of the Ten Commandments, as indicated in the TRUE CHRISTIAN RELIGION, but little attention is paid to their natural-moral sense, and they are consequently of small ethical and educational value.

     In the work of religious instruction in the schools of the Academy of the New Church it has not been possible to use any of the New Church Catechisms hitherto published, and strong objections have been raised against the use of any Catechism whatsoever.

In part these objections have been founded upon a natural repugnance against the old method of formulated questions and answers,-the questions often pedantic, and the answers stiff and stereotyped,-but possibly the greatest objections have been directed against the idea of repeating the answers from memory, turning into forced labor that which should be a play of love and delight.

     The Word and the Writings, these have been our only religious text-books now for forty years, and no one can charge that on this basis the religious education in the Academy has not been crowned with abundant success. Despite this, the demand has grown up and has become more and more urgent, for a text-book, or a series of text-books, for religious instruction in the day-schools and Sunday schools and the homes of isolated members of our Church,-special works more adapted to children and young people, accommodating to their states the revealed truth by means of generalization, simplification, illustration and application.

     The Catechism on the Ten Commandments here presented is an attempt to supply this demand in respect to one special subject and for one special class of pupils. It is the result of several years of study while teaching classes of young people in the Academy schools; It has not been written for children, but for boys and girls between fourteen and sixteen years of age. It was found easier to write out an extended study than to compose a simpler work for younger children, but it is hoped that someone may be able to draw up a smaller catechism either directly, or by a simplification of the present work.

     The various Catechisms both of the Old Christian Church and of the New have been carefully investigated and compared in the preparation of the present study. Valuable suggestions have been received from many of these sources, but they have been insignificant in comparison with the inexhaustible store of natural-moral and spiritual-moral truths revealed in the Writings of the New Church. Most of the statements in the present work are drawn directly from the Heavenly Doctrine, but the language of the latter has been paraphrased and references to the Writings have been omitted, though preserved in case of future need.

     Simple headings have been introduced instead of direct questions, but the headings can easily be turned into questions by the teacher. The statements beneath the headings are not intended to be memorized, but to be studied at home so as to reach the understanding rather than the memory. The Scripture passages, however, or at least some of them, should by all means be committed to memory, in order that the interior truths of faith may be founded forever on the bedrock of natural truth in the literal sense of the Word.

     It is with great diffidence that the author presents this experimental work, knowing as he does how much more might have been said that has been left unsaid, and how much better the statements might have been expressed. In the busy life of the teachers in the Academy there is little if any time left to any one in which he may assist another by examination and suggestive criticism of any special work. Being thus unaided, the task of breaking the way in an untried field is beset with many difficulties. The CATECHISM, now to be published seriatim in the NEW CHURCH LIFE, is presented here chiefly in the hope to elicit criticisms and suggestions, before a revised edition is offered for publication in the permanent form of a book. C. TH. ODHNER.

     INTRODUCTION

     ON THE DECALOGUE IN GENERAL.

     1. A Catechism. The term "Catechism" is derived from a Greek word meaning recitation and oral instruction. A Catechism is a brief manual of religious instruction, and in every Catechism the Ten Commandments form the principal part. The meaning of these Commandments has been revealed in a new and interior light in the Heavenly Doctrine of the New Jerusalem.

     2. The "Decalogue." The "Decalogue" is from the Greek name for the "Ten Words," or Ten Commandments, which God gave through Moses to the children of Israel after their deliverance from Egypt.

     3. How the Decalogue was given. Jehovah God descended by His angel upon Mount Sinai and there proclaimed the Ten Commandments out of a fire from the inmost heaven: There were thunders and lightnings, and the voice of a trumpet exceeding loud. Then Moses came down from the mountain, and Jehovah God spake through him to the assembled people.

     4. How the Ten Commandments were written. They were written by the finger of God in the Hebrew language upon two tables of stone which were afterwards placed in the Ark of the Covenant; this Ark was kept in the Tabernacle and later in the Holy of Holies of the Temple in Jerusalem.

     5. Why they were written on stone. They were written on stone because stones signify the fundamental and eternal truths of the Word in the letter. And to write upon stone signifies that these are to be inscribed upon our memory and our life forever.

     6. Why there were two tables. There were two tables in order to represent the covenant or conjunction between the Lord and His Church, which takes place when men obey His commandments in a life of love to Him and of charity towards the neighbor.

     7. The meaning of the first table. The first table teaches our duties to the Lord, which are: to acknowledge Him as our only God; to have faith in His Word; and to worship Him in holiness according to its Doctrine.

     8. The meaning of the second table. The second able teaches our duties to our neighbor, which are not to do any harm to him either in deeds, or in words, or in the desires and intentions of our heart.

     9. Where the Decalogue is to be found in the Word. It is to be found in the twentieth chapter of the book of Exodus, and again in the fifth chapter of the book of DEUTERONOMY, a name which signifies "the Second, Law."

     10. Why the Decalogue is most holy. The Decalogue is of all things the most holy, because it is a summary of all Divine Truth, containing as in a central point the whole of all true Religion.

     11. The Ten Commandments more ancient than Moses. The laws contained in the Decalogue were known in the Ancient Church, before Moses, but when that Church was destroyed by idolatry, the first three Commandments were lost, and the rest of the Commandments were regarded merely as laws of civil and moral order, and not as laws of spiritual life.

     12. Why the Commandments were given anew with so many Divine signs at Sinai. They were thus given in order to impress upon mankind forever that the Commandments are Divine throughout, and that to sin against them is to sin, not only against the world, but also against heaven and against God.

     13. Why it is necessary to shun as evils as sins against God. If we abstain from doing evil merely from fear of the world, the love of evil still remains within us. But if we shun evil from fear of sinning against God, then the Lord can enter into us and overcome the root of the evil in our heart.

     14. Why the Commandments are Ten in number. It is because the number ten always signifies that which is complete and perfect. The evils forbidden in the Ten Commandments contain within them all the evils that can ever exist. And each Commandment is as it were a Divine Finger, pointing and leading to the way of life.

     15. How the Ten Commandments are interiorly connected. They are so connected within that if from set purpose we act against one of the Commandments, we then in our heart act against all the others. But if, from fear of sinning against God, we abstain from the evil forbidden in one of the Commandments, we then in our heart abstain from all the other evils.

     16. Why, in the Ten Commandments, we are forbidden to do evil rather than commanded to do good. It is because no one can do any genuine good so long as he remains in the love of evil and the life of sin. Good cannot enter until evil is removed, and Repentance is therefore the first step to Regeneration.

     I.

     THE FIRST COMMANDMENT.

     And God spake all these words, saying, I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of servants. Thou shalt have no other gods before My face. Thou shalt not make unto thee a graven image, nor any likeness of that which is in the heavens above, or of that which is in the earth beneath, or of that which is in the waters under the earth. Thou shalt not bow down thyself to them, nor serve them. For I, Jehovah thy God, am a zealous God, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths of them that hate Me; and doing mercy unto thousands of them that love Me and keep My commandments.

     THE TEXT EXPLAINED.

     And God spoke all these words, saying:

     1. What is meant by "all these words." They mean the Ten Commandments, which are called "words" because they are eternal and infinite Truths for all on earth and for all in the heavens.

     I am Jehovah thy God. 2. What is meant by the name "Jehovah." "Jehovah" is the most ancient name of the Lord among men, and it means, in the Hebrew language, "He who was and who is and who is to be." It is the most holy of all Divine names, because it signifies the inmost Esse or "Being" of the Lord.

     This is My name unto eternity, and this is My memorial from generation to generation. (Ex.3:15.)

     3. What is signified by the words "thy God." As "Jehovah" always refers to the Divine Esse, which is the Divine Good, so "God" always refers to the Divine Existere or Manifestation, which is the Divine Truth, in which the Lord stands forth and is revealed in His Word.

     Who brought thee out of the land of Egypt, out of the house of servants.

     4. The meaning. These words mean that the Lord Jesus Christ has redeemed the human race from the dominion of hell, and that He will to eternity redeem and save everyone who looks to Him and keeps His commandments.

     I will redeem them from the power of the pave; from death I will deliver them. O death, I will be the plague; O grave, I will be thy destruction. (Hos. 13:14.)

     Thou shalt have no other gods before My face.

     5. What is meant by "other goes." By "other gods" are meant infernal falsities; the worst of all falsities is the belief that there is any other God than our Lord and Savior, Jesus Christ.

     We are in the Truth, in Jesus Christ. This is the true God and life eternal little children, keep yourselves from idols. (John 5:20, 21.)

     Thou shalt not make unto thee a graven image.

     6. What is meant by a "graven image." A graven image means any imagination of man that he is wise or good or great from himself, or worthy of anything like the love and worship which belong to the Lord alone.

     Nor any likeness of that which is in the heavens above, or which is in the earth beneath, or which is in the waters under the earth.

     7. What is meant by every such "likeness." By "likeness" is meant every form of pretense and hypocrisy, deceitfully hiding what is evil under the semblance of goods and truths such as are from the Lord in the things of heaven, of the Church, and of the world.

     Woe onto you, scribes and Pharisees, hypocrites! for ye are like onto whited sepulchers, which indeed appear beautiful outwardly, but are within fall of dead men's bones, and of all uncleanness. (Matth. 23:27.)

      Thou shalt not bow down thyself to them, nor serve them.

     8. The meaning. These words mean that such things are not to be cherished, either in the will of heart or in the thought of the understanding.

     For I, Jehovah thy God, am a zealous God.

     9. What is meant by a "zealous God." It means that the Lord, who is nothing but mercy, compassion and love, nevertheless appears as if indignant and angry, to those who disobey His commandments.

     As I live, saith the Lord Jehovah, I Lave no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israeli (Ezek. 33:11.)

     Visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths of them that hate Me.

     10. The meaning. The meaning of these words is that evil begets falsities, and these again bring forth further and worse evils and falsities, so that hereditary evil is constantly growing with such families and nations as are not willing to repent. It does not mean that any one is condemned on account of his ancestors.

     When the son hath done that which is lawful end right, and hath kept all My statutes and hath done them, be shall merely live. The soul that sinneth, it shall die. The son shah not bear the iniquity of the father, neither shell the father bear the iniquity of the son. The righteousness of the righteous shall be open him, and the wickedness of the wicked shall be upon him. (Ezek. 18:19, 20.)

     And doing mercy unto thousands of them that love Me and keep My Commandments.

     11. The meaning. These words mean that those who, by obeying the Commandments, open their hearts to the Divine Love, shall receive all the blessings of eternal happiness.

     Bleared are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Rev. 22:14.)

     THE ESSENCE OF THE FIRST COMMANDMENT.

     Thou shalt have no other gods before My face.

     12. Why this is the first of the Ten Commandments. It is the first because the acknowledgment of the One Lord is the gateway to the church, to religion, and to eternal salvation. That which is first reigns supremely in all the things which follow.

     Am not I Jehovah? And there is no God besides Me: a just God and Savior; there it none besides Me. (Is. 43:1.)

     13. The literal meaning of this Commandment. It means, first of all, that we must not acknowledge any other god than the One God, nor worship any idol, as the heathen do, nor pay divine honor to any mortal, be he living or dead.

     The idols of the heathen are silver and gold, the work of men, hands. They have mouths, but they speak not; eyes have they but they see not. They have ears, but they hear not; neither is there any breadth in their mouths. They that make them are like unto them: so is everyone that trusteth in them. (Ps. 135:15-18.)

     14. The deeper natural meaning.

     It means that no one except God, and what is from God, is to be loved supremely. For any person or any thing that is loved above everything else, is regarded as God and Divine by one who so loves.

     Hear, O Israel, Jehovah our God is one Jehovah: and thou that love Jehovah thy God with all thine heart, and with all thy soul, and with all thy might. (Deut. 6:4, 5.)

     15. The spiritual meaning of the First Commandment.

     Spiritually it means that we are not to believe that there is any other Divine person than the Lord Jesus Christ, for He is Jehovah God Himself, visible in human form.

     For in Jesus Christ dwelleth all the fulness of the Godhead bodily. (Col. 2:9.)

     16. How the Lord is visible in human form. To the angels the Lord is visible as the Divine Man in the sun of heaven; and by spiritual men on the earth He is seen in His Word, for He speaks to us there as the Divine Man. There can be no conjunction with an invisible God.

     No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath made Him manifest. (John 1:18.)

     17. That we are by all means to acknowledge the Divine Trinity of Father, Son, and Holy Spirit. There is a trine in every perfect thing, and in the Lord, who is Divine perfection, there is a Trinity of three essential qualities, which in the Word are called "Father," "Son" and "Holy Spirit."

     And Jesus came and spake unto them saying, All power is given unto Me in heaven and on earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. (Matth. 28:16. 19.)

     18. What is meant by "the Father."

"The Father" is the Divine Soul of the Lord, the Infinite Love, which is the fountain of all creation, the Divine Substance in which we live and move and have our being.

     Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known Me, Philip? He that hath seen Me, hath seen the Father; and how sayest thou then, Show us the Father? (John 14:8, 9.)

     19. What is meant by "the Son." "The Son" is the Divine Body of the Lord, the Human which He assumed and glorified on earth, thus the Divine Form in which the Divine Love is forever manifest to angels and to men. And the Word was made flesh and dwelt among us, and we beheld Hip glory, the dory as of the only-begotten of the Father, full of grace and truth. (John 1:14).

     20. What is meant by "the Holy Spirit." "The Holy Spirit is the Divine Operation and Sphere of the Lord: the Spirit of Truth which proceeds from His mouth, by which He is present in heaven and the church and brings salvation unto men.

     I will not leave you comfortless: I will come to you. (John 14:18.) And He breathed open them, and saith unto them, Receive ye the Holy Spirit. (John 20:22.)

     21. A natural illustration of the Divine Trinity. It may be illustrated by the sun of this world: the fire of the sun corresponds to "the Father;" the disk or form of the sun corresponds to the "Son;" and the heat and light radiating from the sun correspond to "the Holy Spirit."

     22. Another illustration. "The Father" may be compared to a man in a dark room, who has been heard but not yet seen. "The Son" may be compared to this man opening a window and showing his face. And "the Holy Spirit" may be compared to this same man opening the door and going forth to teach and work among his people.

     23. The inmost or celestial meaning of the First Commandment. The inmost meaning is that the Lord Jesus Christ is to be not only worshiped but also loved above all things, for He is Love itself and Wisdom itself, infinite and eternal, omniscient, omnipresent, and omnipotent to save all those who love; Him and keep His commandments.

     If ye love Me, keep My commandments. (John 14:15.)

     24. How a man sins against the First Commandment in this inmost sense. A man sins inmostly against this Commandment when he loves himself above all things; for when he so loves himself he loves only that which is his own; and since that which is his own is nothing but evil, he then in reality loves evil itself, and thus I hates what is good, and most especially he hates the Lord who is Good itself.

     He that hath My commandments and keepeth them, be it is that loveth Me. (John 14:21.)

     II.

     THE SECOND COMMANDMENT.

     Thou shalt not take the name of Jehovah thy God in vain. For Jehovah will not hold him guiltless that taketh His name in vain.

     THE TEXT EXPLAINED.

     Thou shalt not take the name of Jehovah thy God in vain.

     1. The meaning of "the name" of God. By "the name" of God is meant not only His actual names, such as Jehovah, God, Jesus, Christ, and the Lord, but also the whole Word of the Lord, and every Divine truth by means of which God is known and worshiped.

     And I saw heaven opened, and behold a white horse, and He that sat upon him was called Faithful and True,-and His name was called The Word of God. (Rev. 19:11, 13.)

     2. What is meant by taking His name "in vain." It means every kind and degree of profanation, whereby the holy things which are of the Lord and of heaven are mingled with the filthy things which are of hell.

     Give not that which is holy onto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (Matth. 7:6.)

     For Jehovah will not hold him guiltless that taketh His name in vain.

     3. What is meant by "not holding guiltless."

It means that profanation, so far as it becomes internal and confirmed, is an evil which cannot be removed from man, either in this life or in the other, for it has so mingled and joined the things of heaven with the things of hell, that they can hardly be separated from one another.

     THE ESSENCE OF THE SECOND COMMANDMENT.

     Thou shalt not take the name of Jehovah thy God in vain.

     4. The meaning of this Commandment in its natural sense. It means that we are not to profane any Divine name by using it in a vain and worldly manner, or in coarse and filthy oaths, or in angrily cursing our neighbor, or in calling upon the Lord to bear witness to a lie.

     5. What is meant by using it in a vain and worldly manner. It means to use Divine names, or words imitating Divine names, in thoughtless exclamations or exaggerated statements, in order to give force to empty words.

     I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. (Matth. 12:36, 37.)

     6. Why boys and men desire to swear. Boys desire to swear in order to appear strong and manly; and men desire to swear in order to lend the appearance of truth and strength to doubtful or untruthful statements. The use of profane language is a sure sign of moral weakness, not of manliness and truthful strength.

     But shun thou profane and vain babblings, for they will increase unto more ungodliness. And their words will ear as a canker eateth. (2 Tim. 2:16, 17.)

     7. The real harm in swearing. The real harm in the habit of swearing is that it opens the mind to the evil of profanation. A person who takes pleasure in mingling what is heavenly and Divine with the filth of the streets, after a time can no longer think or speak of anything that is pure and holy without defiling and profaning it.

     Not that which goeth into the month defileth a man, but that which cometh out of the month. For out of the mouth proceed evil thoughts, murders, adulteries, fornication, theft, false witness, blasphemies: these are the things which defile a man. (Matth. 15:11, 19, 20.)

     8. The effect of cursing. To curse anyone is to wish eternal damnation with all the torments of hell upon him.

The Lord, who is mercy itself, does not curse or damn anyone; only devils do so, and he who curses his neighbor attracts the devils and thus brings back the curse upon himself.

     How shall I curse when God hat not cursed? Or how shall I defy when Jehovah hath not defied? (Numbers 23:8.)

     9. The kind of oath that is allowable. Where the law of the land so requires, it is permitted to swear by the name of God when a person gives witness before the law, or on solemn occasions as when men are inaugurated into offices of great responsibility.

     10. Why the Lord commanded "Swear not at all." The Lord so commanded in order to teach men to rely upon the internal strength of truth itself, and not upon external strong language. Men who speak from conscience simply affirm that a thing is so or not so, and they are unwilling to mention Divine things in connection with things that are merely external and of the world.

     But I say unto you, Swear not at all-But let your communication be, Yea, yea; Nay, nay, for whatever is more than these cometh of evil. (Matth. 5:35, 37.)

     11. The meaning of the Second Commandment in the Spiritual sense. It means that we are not to profane the Word, which is the spiritual name of God, either by casting contempt and ridicule upon it, or by perverting it through false teaching, or by denying its truth and holiness.

     12. How men cast contempt and ridicule upon the Word. This is done when the sacred Book is handled carelessly or with disrespect; or when names and expressions from the Word are used in cheap jokes and profane witticisms; or, worse still, when the Word itself is held up to laughter on account of its ancient style and "old fashioned" teachings.

     13. How the Word is profaned through false teaching. It is thus profaned when men pervert its true meaning by explaining it according to their own notions and not according to the Lord's own Doctrine. This is especially wicked when it is done in order to gain dominion over the souls of men.

     14. The lot of those who deny the truth and holiness of the Word.

So far as anyone confirms himself in such denial from hatred of religion, he closes heaven to himself and opens the way to hell; and if he also seeks to impart his denial' to others he becomes a spiritual murderer.

     But whosoever shall offend one of these little ones which believe in Me, it were better for him that a mill-stone were hanged about his neck, sad that he were drowned in the depth of the sea. (Matth. 18:6.)

     15. The meaning of the Second Commandment in its Celestial Sense. It means that we must above all things shun the evil of blasphemy against the Holy Spirit, which is the same as profanation of the spiritual truth of the Word as revealed in the Heavenly Doctrine of the New Jerusalem.

     And whosoever speaketh a word against the Son of man, it shall be forgiven him; bat whosoever speaketh against the Hob Spirit, it shall not be forgiven him, neither in this world, nor in the world to come. (Matth. 12:32.)

     16. What is meant by "speaking against the Son of Man." "The Son of man" here means the external form of the Divine Truth. There are many who from ignorance and thoughtlessness profane external truth, and these can be forgiven because there is no internal profanation in their minds. It is, the deliberate profanation of internal truth that is meant by "speaking against the Holy Spirit."

     17. Who those are that blaspheme against the Holy Spirit in a deeper sense. They are those who have rationally understood and acknowledged interior Divine Truth, but have nevertheless remained to the end of life in the lusts of evil and the life of sin. Such cannot be saved, no matter how ardently they may profess faith in the Lord.

     Either make the tree good and its fruit good; or else make the tree corrupt and its fruit corrupt; for the tree is known by its fruit. (Matth. 12:33.)

     18. Who those are that blaspheme against the Holy Spirit in the deepest sense. The deepest kind of profanation is committed by those who have not only acknowledged, but have also loved and lived according to spiritual truth. When such fall back into the lust of evil, and then excuse and confirm their evil by interior perversions of the truth, they have joined truth to evil and falsity to good in a most profane and almost inseparable mixture.

     No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. (Luke 9:62.)

     19. That very few commit this most horrible evil. Such are very few at this day, for few understand and love interior Divine Truth, so as to be able to profane it. Nevertheless, it can be done, and the possibility remains as a supreme warning to the members of the New Church not to mingle the cold with the hot, and the old with the new.

     I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So, then, because thou are lukewarm, and neither cold nor hot, I will spue thee out of My mouth. (Rev. 3:15, 16.)

     20. The lot of profaners in the other life. They are direfully tormented according to the degree of their profanations. They cannot be received in heaven, for they are hypocrites; and they cannot be admitted into hell until everything of goad has been torn asunder from the evil within them.

     21. The lot of those who until the end of life have feared to profane the name of the Lord. But unto you that fear My Name, the Sun of Righteousness shall arise with healing in His wings. (Mal. 4:2.)

     (To be continued.)

NEW CHURCH MISSIONARY TOUR, IN ALLENTOWN 1917

NEW CHURCH MISSIONARY TOUR, IN ALLENTOWN K. R. A 1917

Agreeably to our promises to several of the members of the New Church in Allentown to make a campaign in their city, we spent the first nineteen days of September with them. We began work at once, and were greatly surprised to find that Allentown was the easiest place that we had entered to gather and hold a large crowd. It was not long before we surpassed our former record of twelve books after one speech. The first Saturday night we chose the north side of Hamilton and 8th St., about forty feet north on Eighth, where, according to our permit, we had a perfect right to speak. The subject of the talk was the Second Coming of the Lord. The whole of the town seemed to be out on Hamilton St. that night, and in a little while the entire end of Eighth St. was blocked. The talk lasted for about half an hour, after which the car was besieged with those who desired to purchase books. Thirty-seven copies were sold, which was all we had with us in the car, and there were a number of persons whom we had to disappoint. This spot seemed so well adapted for our work that the following Monday we tried it again. But I had no sooner started to play the piece that was to attract the crowd, when the policeman stationed at the cross-roads began to draw near. "Nothing doing," he shouted, "I know you." At first I was inclined to keep right on, but the officer came over to the car and informed me that if we proceeded further he would have to arrest us. "But we have a permit,'' we remonstrated. "Let's see the date," returned the Representative of the Law. I produced our permit. "It won't do," he said. "I got orders this morning not to let you speak!" You can well imagine our indignation and disgust at having our permit revoked without being informed of the fact. We were sure that the policeman must have mixed up his orders. Therefore, assuring ourselves that we would get him into trouble, we set out hot-foot to the police station. There we found the chief and poured out our indignation. "That's right," he said, "he was just obeying orders. You see, I had about eight complaints the other night when you blocked Eighth St. I was just coming up to stop you, but you finished before I got there." He told us that we had better confine our talking to the "Centre Square," where everybody else did theirs, or else go down to Second and Hamilton in the slum district Where the Salvation Army usually held forth.

Shortly after this Theodore tried speaking down in the slums. It was a very interesting experience. He had chosen the subject of the Trinity, and with little trouble he gathered a crowd of more than a hundred around the car. None of the men in the crowd had their collars on and most of them were in shirt sleeves and suspenders.

I heard one fellow in front of me remark, "Aw' give 'im a bottle of beer, Bill," but this was by no means typical of the general attitude of the crowd. Most of them listened with attention, and to our surprise we sold seven copies of HEAVEN AND HELL after the speech. I have no doubt the address stood out in strong contrast to numerous Salvation Army meetings which had been held in the same spot.

     The following Saturday evening it was nine o'clock before we could get a place to speak in the Square. We had lots of competition. In one corner a Salvation Army crew were holding forth. At another end a Socialist speaker held a crowd. Against such opposition we had the temerity to try and draw another crowd. We were quite fortunate, for in about two minutes we had attracted all the Salvation Army crowd and some of the Socialist listeners. You can never realize the full joy of speaking until you have addressed a street crowd under conditions of competition. You realize every minute that you are speaking that you have got to speak clearly and incisively. You have got to hold the interest moment by moment, or the audience will start drifting away. If I may so express it, in street speaking the audience is a human speedometer registering continually the interest of the speaker. As one warms to a theme and brings it out clearly one's audience grows as if by magic. And it is hard to express the sinking feeling that one has when he sees his crowd melting away. It is a game of energy and vivid portrayal of ideas and brings with it an intense excitement and joy. If the young men of the Church could realize the joy of this work and the use of it, I do not believe we would have enough room in the Theological School to seat the candidates.

     So we worked on throughout our stay in Allentown, ever looking forward to the four Hall addresses that should crown our stay.

     The last evening that we spoke on the street in Allentown, T. P. had the first speech. We had the car backed up to the curb, and in a short while he had blocked the pavement with the crowd that gathered.-He was just bringing the speech to a close, when the sergeant of the police came and stopped him, telling him that he would have to get his crowd in the middle of the square and not on the pavement. Of course, this was impossible with the car. So we got a box from a store and made a speech from it in the middle of the square. We found that a box has many advantages that the car lacked, such as getting closer to your audience.

     During our stay in this town we utilized the press to the full, nor did we have to pay for most of our publicity. We managed to get acquainted with three of the editors, and through this pull to get six sermons published in the daily papers. With the editor's permission I will here reprint one of these from the ALLENTOWN DEMOCRAT, of Sept. 14:

     Theodore Pitcairn, the son of the late John Pitcairn, addressing a crowd in Centre Square last evening chose for his text, "Have I been so long time with you and hast thou not known me, Philip? He that hath seen me hath seen the Father." John 14:9.

The speaker said: "Philip had been with the Lord for many months. He believed that He was the Son of God, And yet the Lord said that Philip had not known Him, because he did not know that the Lord and the Father were one, as we read in John 10:30. He had thought of the Lord and the Father as two distinct persons.

     The Lord was grieved at this misapprehension, and tried to explain to Philip that they were not two persons, but that they were one person, and that he who had seen the Son had seen the Father also, because the Father was in the Son as the soul is in the body. If the Lord were on the earth now, He would doubtlessly say, "Have I been so long time with you and have not known me Christians, have been two thousand years with you, and have ye not yet known me." "Have you not read that in Christ 'dwelleth all the fullness of the Godhead,' Col. 2:9. Whence then this doctrine of three persons? Read the Old Testament where it says, 'And it shall be said in that day, lo this is our God we have waited for Him and He will save us, this is Jehovah we have waited for Him, we will be glad and rejoice in His salvation,' Is. 24:9. And again, 'And He saw and behold there was no man, and He wondered that there was no intercessor. Therefore, His own arm brought salvation unto Him,' Is. 59:16. 'Now, Seeker After Truth, consider these quotations. Is the Lord Jesus Christ Jehovah's right arm or is Her not? If He is not, then is Isaiah a false prophet, because there was an intercessor besides Jehovah's right arm. If He was Jehovah's right arm then He was not a separate person from Jehovah. The conclusion we naturally come to is that the Lord Jesus Christ was Jehovah God manifested in the flesh. Let us, therefore, say with Thomas to the Lord Jesus Christ, 'My Lord and my God,' and he will give us his promised blessing. 'blessed are they that have not seen and yet have believed,' John 20:29."

     There will be a regular Swedenborgian service at Hamilton Hall, 836 Hamilton street, next Sunday at 10:30 sharp. The subject of the sermon will be the internal sense of the Isaac and Rebecca story. In the evening at 7:30 Mr. Alden will talk on the Second Coming, and Mr. Pitcairn on the Trinity.

     Our Hall addresses here were by far the most successful, especially the last one we held, at which there were fifty persons present. Many of them stayed to talk to us and we sold quite a number of the more expensive volumes that we had along with us.

     The work in Allentown has been kept up continuously since last summer. Rev. E. S. Price, the pastor of the society, conducts this service once a month, and T. P. and myself fill in the remaining Sundays. As yet there has not been any permanent convert from the Old Church, but scarcely a Sunday passes without a visit from some one directly or indirectly interested by this summer's work. All such work must be followed up systematically, and with undying enthusiasm and confidence, and then results are bound to follow. K. R. A.

Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. At the "Friday Supper" on Dec. 15th, Bishop N. D. Pendleton read the following announcement: "On the first of January, 1917, Bishop W. F. Pendleton will retire from all work connected with the Bryn Athyn Society. Much to his regret the Bishop is compelled to take this step on account of his health. We are all moved with sorrow, but we have all known for some time that this step would be inevitable, sooner or later. Let it be some consolation to us that we hope and expect to see him frequently in the chancel whenever he feels so disposed. For the information of the Society I will state further that the Pastor, with the Council and Board of Finance, are now actually considering the needs of the situation, and every effort will be made to meet those needs as adequately as possible. It may become necessary to communicate with you further, as a society, in regard to this matter. At the present time, however, nothing more definite can be stated. It may be of interest to add that Bishop W. F. Pendleton will continue his teaching in the Theological School."

     A Sunday evening class for the young men of the Society has been opened by Bishop N. D. Pendleton. Several smaller circles of the young men have been meeting with the various ministers and professors for a number of years past, to receive instruction in the Doctrine of the Word, Church History, Conjugial Love, and other important subjects, but Bishop Pendleton's present class is the first opportunity for all the young men to unite in religious instruction and discussion in a semi-social sphere, and as the utmost freedom is provided for the asking of questions on present-day problems in the Church, there has been a growing attendance and steadily increasing interest.

     The "Younger Generation" Club had an unusually interesting meeting last month when Mr. Paul Synnestvedt gave a very able talk on the "Adamson Eight Hour Law. After his address Mr. Synnestvedt volunteered to answer any questions that might arise in the minds of his auditors, and a lively shower of questions followed.

     The cathedral is progressing as rapidly as can be expected in any such artistic operation. Just recently all the scaffolding has been removed from the interior of the chancel, and a new idea is given of its future beauty and grandeur. A work of peculiar artistic value is seen in the monumental screens which will eventually divide the small side chapel from the great nave. These screens have been worked out entirely upon the premises. The artist who designs them is spending his entire time and energy on them, and his plans are executed under his immediate supervision by craftsmen who understand their work thoroughly. The result is most gratifying and beautiful, and one may stand for hours admiring a single screen, into whose symmetry has been wrought so much charming variety

     The Social Life of Bryn Athyn flows on, as ever at high-tide; at least so it seems to your correspondent. So rapid and changing are its aspects that dignity and space do not warrant our narration of them; we would, however, refer the reader to the pages of the BULLETIN for particulars. K. R. A.

     PHILADELPHIA, PA. The chief social event during the autumn was the "Fair," which was held on Nov. 20th. The assembly room was prettily decorated, and the tables loaded with useful and dainty articles, the sale of which realized the sum of $186.00. The proceeds this year are to go toward the purchasing of a piano for the church. We were honored by the presence of a number of guests from Bryn Athyn,' who added greatly to the jovial spirit prevailing. The winter work of the society is now in full swing, and the services, classes and other meetings held regularly. F. A. D. S.

     REPORT OF THE VISITING PASTOR. The fall trip opened with a visit to WINDSOR, Ont., where, on Sunday, October 15th, services were held at the house of Mr. and Mrs. Alfred Bellinger. Ten persons were present, of whom nine partook of the Holy Supper. On the two following evenings doctrinal classes were held, the first in Windsor and the second across the river in DETROIT.

     Returning to Kitchener for a few days, I then went to PITTSBURGH, where, in the evening of October 29th, at the house of Mr. and Mrs. Jacob Schoenberger, I gave an account of Extension Work done in Canadian Northwest, to a gathering of members of the society. Twelve days, from October 28th to November 9th, were spent at MIDDLEPORT, OHIO. When we tell that during this time seventeen meetings of various kinds were held our friends will know that the Church of Middleport is still very much alive, despite lasses by death and removal. These meetings included two Sunday morning services, four missionary services, two children's services, four doctrinal classes, three ladies' meetings, and two men's meetings. At the Sunday morning services the attendance was about twenty-five persons. On the second Sunday the Holy Supper was administered to fourteen communicants. The missionary services were well advertised, both in the papers and by circulars; yet the attendance of strangers was not large, except at the last of the series, when the novelty of the subject, "Marriages in Heaven," probably attracted a considerable number, there being about twenty-five persons present who were not of the New Church. One of the doctrinal classes was preceded by a supper, which afforded an opportunity for a pleasant social time. All of the various classes were well attended.

     From Middleport I went to CINCINNATI for five days. Services were held on Sunday, November 12th, at the house of Mr. and Mrs. Charles Merrell, at which ten persons were present, among them Mrs. Hollingshead, of Louisville, Ky., a former Academy pupil. Dr. George Strohbach was baptized into the New Church. At the Holy Supper there were five communicants. Three doctrinal classes were also held.

     Two days were spent with Mr. and Mrs. William Parker at CLEVELAND. The first evening we had a doctrinal class, at which four persons were present and the second evening I attended the annual bazaar of the Cleveland Society, and had the pleasure of meeting a number of the members.

     The next point visited was ERIE, Pa., where I remained for six days. Erie pretty nearly: if not quite equaled Middleport for a record of meetings; for besides the services on Sunday morning, November 19th, there were five evening gatherings and two afternoon classes for children. At the Sunday morning services there was an attendance of twenty, of whom thirteen partook of the Holy Supper. In the evening there was doctrinal class. Monday evening a box social was held at the house of Mrs. Glenn. Tuesday evening there was young people's doctrinal class, which is a new use entered into here.

Wednesday evening a delightful social evening was spent at the house of Dr. and Mrs. Cranch, who provided a most excellent program of entertainment. On Thursday evening, at the new home of Mr. and Mrs. Edro Cranch, a Thanksgiving service was held.

     Finally, three days were spent at BUFFALO Where I call occasionally to visit old time New Church friends. At my visit last spring the pastor of the Buffalo Society, the Rev. Clarence Lathbury, kindly invited me to preach when I call again. I availed myself of this privilege on Sunday, November 26th. On Mr. Lathbury's invitation, I also conducted the regular doctrinal class on Sunday evening. F. E. WAELCHLI.

     PITTSBURGH, PA. Perhaps a few items from this busy center of church and school activity would not be amiss.

     The opening of our school with an enrollment of twenty-one, (since increased by one), took place on October 2nd, having been delayed by the State Quarantine against infantile paralysis. An added period each day has about made up for the lost time, and very satisfactory progress is being made.

     No pupils from this school are ever likely to be at a disadvantage When they leave us? With a second teacher, (Miss Vida Gyllenhaal is with us "Owl, we are carrying the children up to the eighth grade.

     Our Sunday School is also flourishing, having now an average attendance of 30. Here Is where we are getting in touch with several new families. Mr. Percy Brown and Miss Gyllenhaal are now helping with this work, which has increased in sphere even more than in numbers.

     Perhaps the most encouraging development of all, however, has been the attendance at our weekly doctrinal class. The average here has increased over fifty per cent., and the pastor is correspondingly happy, since the study of the Heavenly Doctrine and the habit of thinking in their sphere, is the only thing that can preserve the Academy branch of New Churchmanship. We need also some center of a society home sphere where matters of common interest can be considered.

     Instead of a District Assembly this year we had a session with our new Bishop on Friday, Oct. 9th, as he was returning from the West. Visitors upon that occasion, both from Glenview and Bryn Athyn, added much to the sphere, especially at the supper which preceded the Bishop's address and discussion of a suitable time for our District Assembly hereafter. It seems that we shall have to give up October, as our present Bishop cannot well be away from home for three consecutive Sundays, and both Glenview and Chicago had established that date before us.

     Socially, we shall not have so very much to report this year, owing to the lack of young folks. On Hallowe'en, however there was a dance, arranged by our new Social Committeeman, Mr. August Troutman; and the Harvest Festival on December 1st was the occasion for a gathering of all the clan. Especially gratifying was the number of things made and sold here for the benefit of the mortgage fund. While not all of the staple articles obtained, at wholesale, were taken, still every other respect the affair was very successful, and a great credit to the hard-working committee, who had all the benefit of the experience of former years. Over $300 was realized.

     The "Little Theatre" Company gave a "Free Show" on the following Wednesday, which was very much enjoyed, and deserves mention. First was a one act play depicting most vividly the sufferings of the Pilgrims under Gov. Winthrop, while awaiting the arrival of a ship from England. Next came the comedy sketch, "What Happened," by two of our young ladies, followed by a beautiful dance of eight maidens, representing various flowers.

Last of all was the morality play of "Every Girl," who, after rejecting the life-company of mirth, great wealth, knowledge and others, finally chooses health, work, and love. To render this type of play convincing and dramatic requires not only good poise, but good elocution. We consider that Mr. Herman Lechner, the leader in this company, is to be thanked not only for our entertainment, but for the promise of the future, involved in such training.

     The ladies' meetings this fall have been especially busy and enjoyable, and the Philosophy Club has continued the reading of the RATIONAL PSYCHOLOGY and, incidentally, "settled" all the social and political questions of the day.
H. S

     FROM OUR CONTEMPORARIES.

      UNITED STATES AND CANADA. The Rev. Clarence Lathbury, lately of Buffalo, has accepted the pastoral charge of the Cleveland society, succeeding the Rev. John R. Hunter, who is now ministering to the society in Los Angeles, Cal.

     The Rev. Herbert C. Small, formerly of Bath, Me., has accepted a call to the Toronto, (Convention), society, a pulpit which has been vacant for some years.

     BRITISH GUIANA. The Rev. G. G. Pulsford, a minister of the General Convention, in the MESSENGER for Nov. 22, presents a report of his recent visit to Georgetown, formerly known as Demerara, from which we quote the following interesting items:

     "I left New York via the steamship 'Guiana' of the Quebec line, en route for Georgetown British Guiana, on July 29th, and had a most delightful trip of about sixteen days, arriving at Georgetown on Sunday, August 19th.

     "On the voyage I had the good fortune to be fellow traveler with Rev. R. Weinhold, of the Moravian Church, whose pastorate is on the island of St. Kitts. We had several pleasant conversations, and he took with him copies of two or three of the works of Swedenborg, together with some tracts, expressing himself as very much interested, especially with the doctrine of the Lord.

     "Arrived at Georgetown, I went to the New Church Mission at the corner of Light and Robb Sts., in Bourda, Georgetown, where I found Rev. F. A. Wiltshire preaching to a congregation of about twenty-five persons. At the close, of the services, an informal meeting was held, and it was decided that there should be several lectures, to be held in the town hall if possible. The mission consists of fifty-three persons, holding religious services twice or three times a week, together with Sunday School and Young People's League. The Sunday School has an average attendance of about forty persons, old and young. The League has about twenty members, and the president is Hugh W. Edgehill, of 5 Brickdam, Georgetown.

     "The peculiar thing about this mission of the church is that the preacher and all the members are black people with the one exception of Mr. Edgehill. Among the members are Messrs. Massiah and Spooner, who have been studying the doctrines under Rev. Wm. Worcester, by means of correspondence, for some time. They are very energetic and anxious to spread the news of the New Church by every means in their power. Mr. Nieuweller, one of the members, who is a conductor on the street cars, always keeps by him a quantity of the literature, carrying it with him on his car, for the purpose of presenting it to any who may desire to read.

     "It may not be out of place here to state that Georgetown was one of the first places in the world where the New Church truths were preached. James Glen, identified with Hindmarsh and others in the establishment of the first organization of the New Church in London in 1783 and 1787, was a planter in this colony, and preached the doctrines there.

He also preached in this country in the year 1784. The records of the colony, as contained in the newspapers of the time, show that a society established there continued until about 1844 from the beginning of the century. After the death of James Glen, on September 9th, 1814, the management of the Society passed into the hands of Henry William Wells, who styles himself "Teacher and Lecturer of the Doctrines of the New Jerusalem Church, a faithful and loyal subject of His Britannic Majesty, and servant of the Lord in South America."

     "Mr. Wells preached and taught until about 1840, but the material, contained in the files of contemporary newspapers, is meager. It is noted that in the Guide to Georgetown, published in 1822, the New Jerusalem Society, whose Expositor was Henry W. Wells, N. H. M., is one of two church organizations then existing in the colony and advertised in the Guide. The other organization was the Angelican Church. By the way, it may be noted that Mr. Wells suggested to the Government of Great Britain that it would be eminently proper to disestablish the Angelican Church and replace it with the New Church. History however, leads us to suspect that the suggestion was not accepted by the Government.

     "The English Government freed the slaves about 1836. It appears that after this event the white members of the church in the colony most probably decided to return to their native countries, Scotland and England and within a few years the Society had dwindled until it no longer had sufficient members to continue its labors. There were left behind, however, certain ideas in the minds of the black people connected with the members of this Society that made it comparatively easy for Mr. G. Gay Daniel, a native of Barbados, and a colored man, to begin the organization of the present Mission about forty years after the demise of the original Society. It is believed that between the years 1880 and 1890 the present Mission was begun, appealing to the black people only, and upon Mr. Daniel's departure for the United States, Mr. Wiltshire continued it, removing the Mission to his own property, and finally building a meeting house."

     INDIA. In the NEW CHURCH WEEKLY for Nov 18, the Rev. S. J. C. Goldsack,-the minister of the Glasgow Society whom the General Conference recently sent to India as an evangelist to the Gentiles,-describes his journey and arrival in Bombay. On the P. and O. boat Mongolia he met a Parsee gentleman who "proved to be a brother-in-law of gentleman in India whose name I have as being interested in Swedenborg." Among the six Old Church clergymen on board there was none who "knew anything at all of Swedenborg or the New Church." "On account of the war our course was a very unusual one and was kept secret."

     "Until we reached Port Said, passengers always had their life-belts near them. Twice we were drilled in putting them on and taking our places by the boats to which we were allotted.

     "One morning in the Mediterranean, alarm ran through the ship; for our gun was fired several times in quick succession, and the Mongolia's motions were extraordinary. All hurried on deck, and at no great distance we beheld a dreaded submarine. Passengers in night attire or half dressed assembled by the boats, and all put on life-belts, and awaited events. However, nothing serious occurred and in the course of an hour or so all were in a normal state and ready to smile over the matter. What really was the trouble we may never positively know, but the news that we heard at Port Said deepened the gratitude we felt at our safety.

"At Aden, I with many others, transhipped to the Salsette for the final stage of our journey, and on the morning of Wednesday, October 11th, Bombay was sighted, and about 2:30 I put my foot on Indian soil. I received an extremely kind letter from Professor Bhatt on board, domestic joys preventing him from meeting me. But on leaving the Customs Office I rejoiced to hear my name and to be accosted by Mr. B. A. D'Sylva, who had come at Mr. Bhatt's request. He warmly greeted me and took me to the Great Western Hotel, where later in the evening Mr. S. J. Patel and Mr. R. W. Gandi called upon me. They confirmed Mr. Bhatt's assurance that the President of the Hindi Swedenborg Society, Mr. A. E. Penn, would reach Bombay on the morrow (Thursday, October 12th). I found his card in my room this morning, and while waiting for his return I have written this letter. I shall post it after we have met. With love to all in Britain."

Mid-Year Council Meetings 1917

     ANNOUNCEMENTS.

     Special Notice.

     The Consistory of the General Church will meet at Bryn Athyn, Pa., Tuesday, February 6, 1917, at 10:10 a. m., and 3 p. m.; and on Wednesday, 9:30 a. m. and 3 p. m. The Council of the Clergy will meet Thursday, 10:30 a. m. and 3 p. m.; and Friday, 9:30 a. m. The Joint Councils will meet Friday, February 9, at 3 p. m. and Saturday, February 10, at 10 a. m.
FEAST IN HEAVEN AND ITS SIGNIFICANCE 1917

FEAST IN HEAVEN AND ITS SIGNIFICANCE Rev. J. S. DAVID 1917

NEW CHURCH LIFE
VOL, XXXVII FEBRUARY, 1917 No. 2
     In all ages of the world feasts have received religious sanction. Descriptions of such constitute a prominent feature of the Bible. We have, for example, the Feast of the seventh new moon or Feast of Trumpets, the Feast of the Sabbatical Year, the Feast of Jubilee, the Feast of the Passover, the Feast of Pentecost, the Feast of Tabernacles, etc. They all had an important significance to, the Israelites, and they were attended by services of joy and thanksgiving. They called to remembrance the mercy of Jehovah and His continual presence among men and they were times of confession of sin and reconsecration to the Lord. They were also intended to cultivate the spirit of fellowship.

     With the Most Ancient and Ancient Churches, prior to the Israelitish age, feasts had a deep spiritual significance which was lost sight of in the later days. They are referred to in the ARCANA COELESTIA in the following words:-

     "In general, feasts, both dinners and suppers, took place in ancient times within the church, in order that they might be consociated and conjoined as to love, and that they might instruct each other in the things of love and faith, thus in the things of heaven. Such at this time were the delights attending meals; and they were the end for the sake of which the dinners and suppers were held. Both mind and body were thus nourished at the same time and correspondingly. By this means they had health and long life, also intelligence and wisdom, and also communication with heaven; with some, open communication with angels.

But as in course of time all internal things vanish, and pass into external things, so did the ends of feasts and meals, which at this day are not for the sake of any spiritual conjunction, but for the sake of worldly conjunction; that is, gains, honors, and pleasures. Hence there is nourishment of the body but none of the mind." (7996.)

It is frequently supposed that feasts and other physical enjoyments are inconsistent with the highest spiritual life; that as we progress in spiritual life we naturally put off all external and physical enjoyments as of no value to the interior life of the soul. This is not the teaching of Divine Revelation. When a man rises in spiritual thought and life he does not thereby put off the external things, but he subordinates them to the spiritual. He does not cease to eat, for example. but he eats for the Sake of use, and not for the indulgence of the flesh. His spiritual attainments lead him to cultivate the senses all the more perfectly, that they may be a more perfect instrument through which the soul can function. A tree in putting forth its upper branches does not deny its own roots. Good roots are essential to good branches and good fruit. So the truly spiritual man does not refuse physical enjoyments. At times he comes down into them and enters into them with a hearty and delighted spirit. He enjoys them the more fully because he enjoys them unselfishly. He is happy because of the spirit of fellowship that he cultivates and the sphere of love that he gives forth. The man who denies himself all external enjoyments and shuts himself away from the world is not truly righteous, but is self-righteous and self-deceived. He is a religious fanatic. Our Lord Himself attended a marriage feast in Cana of Galilee, and when they ran short of wine supplied it to them by a miracle. One parable is graced with the marriage supper of the Lamb, and in another parable there is music and dancing on the return of the prodigal son.

Thus there are feasts even among the angels of heaven, and that is especially our theme today. A friend of mine who recently began to read CONJUGIAL LOVE was much surprised to read the description of a dinner in heaven. Actual food placed on an actual table and actually eaten by angels!

Was all that literally true, or was it symbolic? In the beginning of the story Swedenborg declares that the things related were "not fictions, but things actually done and seen." (C. L. 1.) Why not! The spiritual body is as real and substantial as the physical. It eats and drinks, wakes and sleeps, and performs all the functions that the physical body can perform. But we cannot recognize it with our physical senses because it is formed of altogether different substances from the physical.

"There is a natural body, and there is a spiritual body." The natural body is composed of the substances of this world, and the spiritual body is composed of the substances of the spiritual world; and the two worlds or planes of life are separated by a discrete degree. Matter cannot recognize spirit, and spirit cannot recognize matter. Yet "when spirit touches spirit the result is the same to sense as when matter touches matter." As the spiritual body is formed of spiritual substances it lives in a world of spiritual substances like itself. That world is not an empty or shadowy world, but is filled with every variety of objects which appeal to the senses of the spiritual body. Scenery for the eyes, voices and music for the ears, odors for the nostrils. The sense of taste, however, is much more refined than the taste of the physical body, and is allied to the smell. The sense of touch, and all the senses, are far more exquisite, and contribute far more to real enjoyment than the corresponding senses of the physical body. Eating and drinking are among the enjoyments of heaven; but they are never enjoyed for their own sake, but always for the sake of the spiritual eating and drinking to which they correspond. Our spiritual food is heavenly good; our spiritual drink is heavenly truth.

We read: "In heaven, as in the world, there are foods and drinks, there are social and festive meals, and with those of exalted station there are tables spread with sumptuous banquets of choice and delicious viands, whereby they are exhilarated and refreshed in spirit. And there are and sports, and exhibitions, and music and song, and all these in the highest perfection. And such things give them joys; but not happiness.

This is within joys, and thence from joys. Happiness within joys makes them joys indeed. It enriches and sustains them, that they do not become paltry and do not cloy. And this happiness every one has from the performance of use in his vocation. There is certain latent vein within the affection of the will of every angel which draws the mind on to do something. By this the mind tranquilizes and satisfies itself. This satisfaction and this tranquility induces a state of mind receptive of the love of use from the Lord. And from the reception of this comes heavenly happiness, which is the life of their joys before mentioned. Heavenly food in its essence is nothing else than love, wisdom and use together,-that is, use from love by wisdom. Wherefore in heaven food for the body is given to every one according to the use that he performs-sumptuous to those who are in eminent use, moderate but of exquisite flavor to those in a medium degree of use, simple to those in inferior use, but none at all to the indolent." (C. L. 6.)

An account of a feast or dinner in heaven is beautifully given in the TRUE CHRISTIAN RELIGION, and also in the first chapter of CONJUGIAL LOVE. Ten spirits newly arrived from the earth were taken from the World of Spirits up into Heaven temporarily to see its glory before their final preparation for their heavenly home. They were admitted to a garden where they saw rows of trees of great variety and beauty winding outward in spiral forms from the spacious center where stood the tree of life. After the spiritual meaning of the wonders they saw was explained to them by an angel, a messenger came and invited them to eat bread with the prince of the angelic society to which the garden belonged. Two attendants gave them garments of fine linen, saying, "Put on these; for no one is admitted to the prince's table unless arrayed in the garments of heaven." Their attendance at the dinner is thus described:

"And they made themselves ready, and accompanying their angel were led into an uncovered portico, an ambulatory of the palace, and awaited the prince; and there the angel presented them to the great men and magistrates, who also were waiting for the prince. And lo, after a short time, the doors were opened, and by a wider door on the western side they saw him enter in the order and pomp of procession.

Before him went the chief counselors, then chamberlains, and after them the chief men of the court. In the midst of these was the prince, and after him courtiers of various degree, and lastly guards, numbering in all a hundred and twenty. The angel, standing before the ten newcomers who now appeared from their apparel as inhabitants, approached the prince with them and reverently presented them; and the prince, as he passed, without stopping, said to them, "Come, dine with me." And they followed' into the dining-hall, and saw a table magnificently spread. In the middle of it was a high pyramid of gold, with a hundred small dishes in triple order upon its forms, on which were cakes, condensed must of wines, and other delicacies made of bread and wine together. And through the center of the pyramid there issued as it were a fountain- springing with nectarine wine, the streams of which divided themselves from the top of the pyramid and filled the cups. On either side of the high pyramid were various heavenly forms in gold on which were dishes and plates filled with food of every kind. The heavenly forms which held the dishes and plates were forms of art from wisdom such as in the world no art can produce and no words describe. The dishes and plates were of silver, graven around in relief with similar forms on a level with their supports. The cups were of pellucid gems. Such was the furniture of the table." (C. L. 14.)

Now, wherein is this story of value to us? To the casual reader it is the description of an angelic feast, and nothing more. But when once we have learned that all things in the spiritual world are correspondences of the states of the people there we at once recognize a profound spiritual meaning in every particular of this feast. Garments, houses, tables, dishes, drinks, foods, offices and stations in life, in all their particulars, have a deep spiritual signification. Sometimes it is said that the descriptions of priestly garments of the tabernacle and of the ancient feasts, as found in the Bible, are not worthy of Divine revelation. They would not be, indeed, were it not for their spiritual signification.

They are the clouds which veil the spiritual sunlight. So it is with Swedenborg's relations of things heard and seen. They are actual facts indeed, as he again and again assures us, but they need to be studied interiorly. Every story opens up vast depths of spiritual meaning, and when spiritually discerned every story brings a flood of light to the soul.

The guests in the story were clothed in garments of fine linen before coming to the table of the prince, to indicate a change of state and thence purification of the thoughts. The uncovered portico leading to the palace denotes further preparation and progress toward more interior life. The prince of the society is one who is more humble than the rest, who is in the greatest love of serving, having cultivated that love during his life in the flesh, and hence is in more interior wisdom than others. In heaven there are various orders and degrees as on earth, with this difference that those attain to the highest offices in heaven who were the most humble on earth and desired nothing so much as to serve others in the love of the Lord and the neighbor. The opening of the doors of the palace would be simultaneous with the opening of the inner doors of the mind and the entrance into a new state of life. The prince, who came through the opened doors, was seen in the midst of a large company of attendants because the midst represents the most interior state of the angelic society, as before the tree in the midst of the garden represented the most interior state of perception. The number of the prince's attendants was one hundred and twenty, representing all the goods and truths of heaven. The invitation, "Come, dine with me," represents the Lord Himself inviting all His children to come to Him and Partake of the goods and truths of His Word. Sitting at a table denotes a state of receptivity, a desire for spiritual food; and sitting together denotes fellowship and conjunction. The golden pyramid, rising high in the center of the table denotes celestial good, from which all nourishment proceeds. The hundred small dishes in triple order upon the forms of the pyramid point to all external truths of the Word which are receptacles of internal truths, and which are in three degrees. The cakes, condensed must of wines, and other delicacies made of bread and wine together, represent the heavenly truths of the Word received in love and thus becoming a nourishment to the soul.

The fountain of nectarine wine issuing from the tap of the pyramid is pure spiritual truth flowing out of the Word to nourish the understanding. Every form of food was of bread and wine, and the bread itself in its various forms was made with wine. Bread denotes good and wine truth, and of these two all things of heaven consist. The bread being made with wine means that all genuine good is formed of truths. Without truth good is not good, and without good truth is not truth. If a man has the truths of the Word and is not at the same time in a good life, his truth, after death, will be turned into falsity; his light, which he thought heavenly, will be turned into the lurid light of hell. And, on the other hand, if a man seems to be in a good life, but has no love for learning the truth, his good after death will be seen to be spurious good; he will reject the instruction and leadings of angels, and will gravitate downwards. Good and truth are the essential elements of the soul. They are the "feast of fat things well refined" which the Lord provides for all people. We must come to the table of the Lord while here on earth; that is, to the interior spiritual table, where we are nourished with the precious truths of Revelation, received in the love of them, if we would sit at the table of the Lord in heaven and enjoy the fellowship of angels.

This heavenly state is compared to a mountain. "And in this mountain shall Jehovah of hosts make unto all people a feast of fat things." A spiritual mountain is an exalted state of the soul, as a physical mountain is a great elevation of land. A mountain is a symbol of heaven, but he who is in an exalted state of the soul is already in heaven and in consociation with the angels, though he be not conscious of it; and when he enters into an angelic society after death he enters outwardly into the company that he has already made his own by his life on earth. And whether in the flesh or out of the flesh he enjoys daily in his inner life "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined."

TWO SALOMES 1917

TWO SALOMES Rev. ALBERT BJORCK 1917

     "But when Herod's birthday was kept, the daughter of Herodias danced before them and pleased Herod." (Math 14:6.) "And when the Sabbath was past, Mary Magdalene and Mary the mother of James, and Salome, had bought sweet spices that they might come and anoint Him." (Mark 16:1)

     Every human being has within him a longing for peace. But this longing differs in different states and in different stages of development. And it is equally true that human conception of what peace means, or is, also varies greatly and in accordance with our understanding, experience, and state in general. Still, it may be said that the feeling of being undisturbed, the consciousness of being free from interference, whether in pursuing certain ends, or in the possession or enjoyment of what we most desire, gives to men a sense of peace.

     When children, we become restive and irritated when our desires for the moment, whatever they may be, are interfered with, and it is only through long and loving training that we can learn to find peace in obedience to those wiser than we. As the individual matures, and his character develops, many different influences tend to disturb his peace; but they may be classed under two general categories: external conditions and influences from others which prevent him from enjoying in full the things that delight him, or to pursue unhampered the ends his desire has set before him as the goal to strive for, or on the other hand considerations or sentiments within the man himself, which do not allow him to enjoy in peace what he would like, if his desires were in unrestrained freedom. And, of course, both kinds can and mostly do combine to disturb men's peace.

     If we have had loving and wise guidance during childhood and have been trained to obey those wiser than we, without rebellion and in love, and have learned to find peace and security in this, then that training may, in later years, develop into a disposition to obey the Lord's revelation in His Word, to keep His Commandments, and to find our peace in that obedience.

So can we grow into a perception of and trust in His loving Providence, and become able to bear the difficulties, the burdens and sorrows that life in the world is bound to bring, and yet preserve peace in, our inner mind.

     But even with such a training in childhood the acquisition and preservation of a sense of peacefulness is a slow and laborious process, and most of us have to get many a severe lesson in the school of life before we can possess it. It is the greatest blessing we can get. The name "Jerusalem" means literally "the possession of peace" and when we have that kind of peace established in us we have reached to the city on the mountains, the elevated state where the temple of God is built.

     The selfishness inbred in human nature may be so strong by inheritance that many, despite the best of training, constantly rebel against the obedience that the Lord's commandments demand of us, and we find pleasure and peace of mind only when we follow our own selfish desires in disregard of the Lord's commandments.

     In such cases the inner voice of conscience, developed in us through training, which puts before us as; a duty to shun as sins the evils forbidden in the Commandments, becomes hateful in our eyes, a disturber of our peace, and our love for the unrestrained giving-in to our desires and enjoyments of the pleasures they promise us will seduce our understanding and breed thoughts and plans for circumventing or avoiding the demands of the Lord for obedience to His Commandments.

     Every time we give in to the evil desires of selfishness, we will find restraints of the Lord's Commandments more irksome, and we will regard them less and less, developing a pride in our own intelligence of what is good for us that takes no account of the moral laws except as conventional rules, which we observe in a measure for the sake of our prestige with men, but which we would rather altogether shake off or stifle in order to be altogether free to do what we please, openly and unrestrainedly, and so have the peace which in such states is the only peace that men can understand.

     Love for doing according to our own selfish lusts and desires in disregard to the Commandments of the Lord, if we give in to it and join our understanding to that love, will soon make us disposed to listen to the daughter of that love, which is the lust for unrestrained, entirely shameless enjoyment of evil, and which holds that up as a promise of peace.

     These facts belonging to men's spiritual life are pictured to us in an unmistakable way in the description from human life at the time the Lord lived on earth in the 14th chapter of the Gospel of Matthew which constitutes our text.

     Herod the Tetrarch, the son of Herod the Great, desired to marry his brother Philip's wife, Herodias.

     Herod the Great, who was king of the Jews when the Lord was born, and whose desire to kill the new-born truth was so great that he gave command to slaughter all the male children of Bethlehem under two years of age, stands as the embodiment of the pride of self-intelligence which then ruled in the church,-an intelligence which falsely interpreted the Law and the Prophets to further its own selfish end, and furiously sought to slay the Divine truth of unselfish love, to destroy all the truths in the Word that made it the "House of Bread" for men. His whole character and history is a corroboration of this representation in the story of the Gospel.

     But the false and destructive rule of that pride could not prevent the Lord from revealing in a human life the Divine qualities that are the eternal human qualities, the qualities of unselfish love, formed and given shape and expression by obedience to Infinite truth.

     But, although the pride in self-intelligence does not regard the commandments of love, still it cannot attain to peace, not even the peace of the world giveth, for it always comes in conflict with its own family, the same pride from selfishness in others, on the one hand, and on the other, with the common perception among people that there is a higher wisdom which gives rise to moral precepts among men.

     When Herod the Great was gathered to his kind, his son, Herod Antipas, was made tetrarch or ruler over part of the land.

     Herod Antipas, "that fox," as the Lord called him, embodied in his life as a ruler that cunning of the human understanding which, recognizing the power of religious truths among the people, adopts religion to a certain extent in its conduct externally as a matter of good policy, professing respect for the moral law.

     In the letter of the Word Herod the Tetrarch stands for and represents such cunning wherever and whenever it exists. For a time he heard John the Baptist gladly, and also wanted to see Jesus, expecting to witness some wonderful miracle. But there was nothing real in it, no genuine desire to be taught by the truth of righteous dealing and so be brought into the presence of the Lord, It was nothing but cunning make-believe lust of falsifying and deceiving for the sake of evil pleasure. Such cunning deceit joins itself to the love of living according to selfish lusts, and stifles or imprisons the moral considerations that stand in, the way. When John told Herod that it was not lawful for him to marry his living brother's wife, he imprisoned John, and married her.

     For the sake of, appearance such men still feign a certain respect for the moral law, as Herod "feared John, and kept him safe" and "was perplexed;'' and though he would have put him to death, he feared the multitude, because they counted him a prophet.

     But the love of living according to the selfish lusts, which love is represented by Herodias whom Herod had unlawfully married, chafes even under such pretended deference to morality, and the daughter of that love is the lust for the altogether shameless, unrestrained enjoyment in evil. That lust flatters, cajoles, and carries away the rest of decency in the understanding, cunningly held for the sake of appearance, as Herodias' daughter by her artful ways and seductive dancing made Herod promise her anything she wanted; and as that love desires nothing but the removal of all restraints, even the appearance of deference to the commandments of morality is finally abandoned.

     When the enjoyment in evil is unrestrained it brings the sense of peace while the enjoyment lasts, and it is a significant fact that the daughter of Herodias was named "Salome," which means "the peaceful."

     After Herod had killed John he had some remorse on account of fear, and when he heard of the wonderful things which Jesus did, he thought that John had come again from the dead, which was true in a sense that he did not know.

But he was quite willing to let the priests condemn Jesus to death, though both he and the priests were anxious to make the Roman governor the tool of his execution, for thereby it would have the appearance of a legal act.

     When once the human understanding has joined itself to the lust of an evil life, it co-operates with the human desire for appropriating the holy things of the Lord in religion to its own selfish ends, priding itself in its own holiness, and exercising dominion over others through the truths that were given for the salvation of men. This lust is represented by the high priests who condemned the Lord, and wherever or whenever it exists among men, it shows itself in love of gain for self from holy things, which love, when it is crossed, breeds enmity, hatred, cruelty and violence.

     When kings or rulers of nations are incited and led by their selfish loves, their reverence for religion and their love for their people is only put on for the sake of appearances, the means of cunning for achieving their selfish ends under the guise of righteousness, and they join forces with those priests who use the influence over the people their office gives them for the gratification of their own lust of dominion. Then the restraining influence of the Commandments of God over evil is first done away with, and later the unselfish love from the Lord in men is condemned to death, sacrificed on the altar of selfishness and lust of dominion, and hatred, cruelty and violence are preached, in the name of the law, of necessity, as a duty to one's country, and even to the laws of religion.

     Pilate, as the representative of the civil law, was made the tool for executing the judgment of the priests and the secret desire of Herod, and the unthinking masses followed the cry of their priests and rulers, as the masses today follow the word of their leaders and priests.

     The vision of unrestrained enjoyment of every selfish and evil lust had danced before the eyes of Herod, holding out to him that enjoyment as real peace, and he refused to intercede for the Lord when Pilate turned! Him over to the Roman authorities. He sent Him back to Pilate as an echo of John whom he had killed, a disturber of his peace, and if He also was done away with, Herod might do as he pleased in peace. That peace is Salome, the daughter of Herodias.

     The Gospels themselves do not mention Herodias' daughter by name, but we know it from Josephus, who lived and wrote at that time. It is as if those who were the human means for giving us the Word of God in the Gospels had been divinely restrained from giving the deceitful name of "the peaceful" to the lust of an altogether unrestrained enjoyment in evil, which in reality is the very opposite to peace, and never can lead to peace, but breeds and always will breed violence, and hatred, and cruelty, and destroys true human life.

     But there is another Salome, who is mentioned by name in the Gospels. Mark tells us that she was one of the three women who came to the sepulchre early in the morning on the first day in the week, and he also tells us that she was present at the crucifixion, on both occasions in company with the two Marys, Mary the mother, and Mary Magdalene.

     This Salome was the wife of Zebedee, and the mother of James and John. She is only mentioned by name in these two places, and the Gospels tell us very little about her, but it is easy to see what kind of peacefulness she stands for and represents.

     If Herodias' daughter, Salome, stands for the evil peace that the world can give, Salome the mother of James and John stands for and represents the peacefulness that follows obedience to the Divine commands.

     We know that John and his brother, James, represent the human understanding of the Lord's teaching that true life is to be found in love of God and in love of the neighbor. These two loves are brothers, as Simon and Andrew, hearing and obedience, are brothers. And the human affection that can become the mother of these two loves, love to the Lord and to the neighbor, is represented by this second Salome. In her we see represented that love of peace which in all conditions of life looks to the commandments of righteousness and mercy, given to men by the Lord our God who is Infinite love, and which in obedience to them seeks and finds peace of mind.

     That peacefulness can be found in many a simple soul whom we are apt to look upon as ignorant and without much understanding.

But even if the intellectual side is often but little developed with them, their obedience to God and His will, and their trust in His Providence produce in them a wisdom that intellectually superior people often lack, an inner wisdom or perception that is a gift of God as a reward for their obedience, and which can become the father of a genuine love of God and of the neighbor. Salome was married to Zebedee, which name, literally translated, means the "Gift of Jehovah," and Salome was the mother of James and John.

     This Salome, with Mary the mother, and Mary Magdalene, stands sorrowing near the cross as a powerless spectator when men crucify the living truth of unselfish love.

     The affection of the truth which tells us that God is love, and which leads men to His love, is Mary, the mother of the Lord's human life. The affection of the truth that evil is to be shunned is Mary Magdalene, out of whom the Lord had driven seven devils; and the peacefulness of mind that comes with simple and faithful obedience to the Lord's commandments is Salome.

     If these three affections should die out from the race of men, the Lord's Divine Truth could never again be raised to life on earth, for there would then be nothing in men to respond to His love. But these affections never die. They lived sorrowing when He was crucified, and they are alive and sorrowing whenever and wherever the love from Him in men is sacrificed on the altar of selfishness and sinful desires.

     They came early in the morning the first day of the week, and beheld the stone rolled away from the grave.

     These three affections in men are the first ones to see the spirit of the Lord's love and truth risen from the sepulcher which the dogmas and traditions of men have constructed out of the letter of the Word, though Mary Magdalene alone is the first to see the risen Lord himself. For it is the experience of the power of the truth that saves from evil which first recognizes that truth as the very living form of the Lord Himself, who came to save men from their sins. And now as ever men are unable to see and recognize the Lord's life unless they feel the need to be saved from evil, and love the truth that can save them, for they that be whole need not a physician, but those who are sick.

JOHN PITCAIRN: A BIOGRAPHY 1917

JOHN PITCAIRN: A BIOGRAPHY Rev. C. TH. ODHNER 1917

     CHAPTER III.

     CHILDHOOD AND YOUTH.

     As has been stated before, John Pitcairn, the subject of our sketch, was born in Johnstone, Scotland, on January 10th, 1841. His parents did not, at that time, know anything about the New Church, but, as if by a happy predestination, the infant escaped the baptism of the Old Church. The father was inclined to skepticism and failed to accompany the mother when she brought the bairn to kirk; the straightlaced "meenister" refused to administer the sacrament except on condition that the father also should come, which made the mother so indignant that the baptism was indefinitely postponed.

     In October, 1846, the family, for the second time, migrated to America and now settled in Pittsburgh, where the parents and all the children were baptized into the New Church by the Rev. David Powell. When about six years of age John was brought to the New Church Sunday School, then conducted by "Auntie" Anna Aitken, the same school that was attended by his somewhat older friend, Andrew Carnegie. The latter, some fifty years later, met John in a hotel in New York. Turning to a group of business friends, Andrew said gaily, "Ah, here comes my Swedenborgian friend, John Pitcairn. We went to Sunday School together, and used to study Hebrew under Bishop Benade. He used to tell us there were no vowels in the Hebrew, but I know better now." To this John replied, "Andy, a little knowledge is a dangerous thing. Drink deep or touch not the Pierian spring." Whereupon Andy turned to his friends, saying, "Well, come on, boys, we must be going."

     John Pitcairn received a grammar school education in the public school in Allegheny City, where his principal teacher was John Kelly, who afterwards became famous as an educator, while among his classmates were Henry W. Oliver and Henry Phipps, who later became very prominent in the development of Pittsburgh's industries.

"Mr. Kelly may have spared the rod," Mr. Pitcairn used to say, "but he certainly did not spare the strap. It was wound round his hand twice and would often land without warning on the back of some miscreant." We doubt if John suffered much from it, if the boy was anything like the extremely industrious and orderly man.

     At the age of fourteen years John found it necessary to leave school in order to earn his own living. Having secured a position as office boy with the General Superintendent of the Pennsylvania Railroad, at Altoona, he left the parental home on his fourteenth birthday, January 10, 1855, and set forth on his eventful career with the WORD and Swedenborg's TRUE CHRISTIAN RELIGION in his knapsack. They had been placed there by his devoted mother. Surely, no boy ever started out in life with better guides, nor were they neglected by the young traveler.

     In Altoona he stayed with his elder brother, Robert, who was clerk and telegraph operator to the General Superintendent. "In about three months' time I learned telegraphy," says Mr. Pitcairn in the notes dictated to Miss Odhner. "At this period in the development of telegraphy, there was attached to each instrument a tape to record the messages, and but few of the operators could read by sound, but after a few months of practice I could read easily without the aid of the tape."

     "Those were busy days for railroad men, there being no night forces and no limit to the hours in case of necessity. I slept upstairs above the office; there was an operating machine beside the bed, and one was liable to be called upon at any hour of the night to dispatch important messages. My regular office hours were from half past seven in the morning, until nine o'clock in the evening, with an occasional evening off, and in emergencies I was called upon to be on duty all night. However, with the exception of an occasional message in the evening, I had but little to do, and could devote the time to reading.

     "My favorite author was Shakespeare, with whom I was very familiar, and I committed long passages to memory without any effort, and remember to this day. Among the poets there were Sir Walter Scott, Lord Byron, Pope, Grey and Campbell.

     "An important influence in my life was exercised by Mr. Enoch Lewis and his wife. Mr. Lewis was the Superintendent of the Middle Division of the Pennsylvania Railroad, and his office was in the same building as that of the General Superintendent. The Lewises were highly cultured and refined people their frequent invitations to visit at their house were a great source of pleasure and profit. They were Unitarians, or Hicksite Quakers, quite liberal in their views, and broad-minded enough not to be shocked at my occasional Sunday morning fishing expeditions, and to tolerate one whose religious convictions differed from their own. Mrs. Lewis guided my reading by suggesting appropriate books and opining her library to me. Among the works which I found here were Bayard Taylor's Travels in Central Africa, India, China and Japan, Livingstone's Africa, and the novels of Dickens, Scott, Irving, and others. A pleasant acquaintance was formed with Mrs. Lewis' nephews and nieces, the children of Mr. Justice, of Philadelphia, who occasionally visited Altoona. It was thus that I made the acquaintance of Mr. Theodore Justice, who was about my own age, now a prominent Philadelphian, and his charming sister, Mary, afterwards Mrs. Steele. The delightful week I spent in 1857 with the Justice family in Philadelphia, at their invitation, and their kind reception, from a very pleasant memory connected with sight-seeing around the interesting city, with its memorial halls, museums and art galleries.

     "During the summer I would frequently get up at half-past three or four o'clock in the morning, to fish for trout in the small mountain streams, returning in time for breakfast. This sport has ever since been my favorite recreation. My visits home were of monthly or semi-monthly occurrence. I left Altoona on Saturday evening, by the night train, arriving at Pittsburgh about one o'clock a. m. After that there was a walk of about three miles, satchel in hand, before my home was reached,-for there were no street cars then. I returned to Altoona the following night, Sunday.

     "I shall never forget the friendly consideration of the General Superintendent, Herbert J. Lombaert. He treated me as a son, and I was greatly appreciative.

He often invited me to his house and provided opportunities for me to study and read, and thus make up the defects in my schooling. His example was that of a man always on duty and he appreciated the same virtue in others. As a consequence 'Johnny' would run his legs off, with important messages, to look up Mr. Lombaert in case of his absence from the office. Later, when he became Vice-President of the Pennsylvania Railroad, he urged me for Assistant Superintendent of the Philadelphia Division, but as I was considered too young, another man, Stephen R. Darlington, was chosen for the office. I was afterwards offered the position of General Superintendent of Telegraphs for the whole road, but I had caught a glimpse of the immense possibilities of railroad development and would not allow myself to be diverted into other directions.

     "I have always regarded my experience and training in the railroad service as of utmost importance in the development of character. The railroad service at that time resembled the military service more than any other occupation. Prompt and absolute obedience, so necessary in the development of the youth, made a basis for the wise government of the man when he was called upon to exercise authority. The principle involved is that the child and the youth should not do his own will, but the will of his parent, or guardian, and the adult should not do his own will, but the will of the Lord, as expressed in His Commandments and the principles of Truth and Justice."

     The following quotation well illustrates the conditions under which Mr. Pitcairn's first business experiences were gathered:

     "As the Altoona Office was then the organizing and operating center of the road, the work imposed on its administration involved originating and directing details covering almost all phases of railroad management, which in these days of enlargement are distributed among the transportation, motive power, engineering, comptroller's and traffic departments. It was a veritable university of railroading, and opened up opportunities to toil with great railroad problems which daily presented themselves on a newly opened trans-mountain line."*
     * William Bender Wilson, in a biographical sketch of ROBERT PITCAIRN, p. 12.

     There was little time for leisure during these years, but from John Pitcairn's Diary for 1855-8 we see that in his spare time there were early morning jaunts, an occasional picnic or surprise visit home, fishing, swimming, skating, and other sports that boys love.

     In 1855, on July 17th, John commenced to keep the first of his many diaries, in a fine, neat, regular handwriting, very much the same as in his last days. The entries at first are chiefly observations on the weather and on the frequent accidents on the railroad. On August 1919, 1855, we find the entry, "I went to Church and Sunday School," the first of many similar brief entries. Very often we find: "Robert went serenading tonight," but John was still of too serious a mind to go gallivanting. Often, again, we find entries telling about walks with "Tom," the latter being Thomas Carnegie, the younger brother of Andrew.

     Under April 20, 1856, we find his first important financial entry: "Robert gave me nine cents. I went home this morning. Went skift riding." On February 22, 1857: "I went to Sunday School this afternoon. There was a Syrian, preacher in the Presbyterian Church today, but I did not go." On April 29th, he made his first visit to Philadelphia as the guest of Mr. Justice, with whom he also spent the week of Christmas, 1857.

     In 1858 his parents removed to Altoona, while John returned to Allegheny City in order to attend school for nine months. Having finished this, his last period of regular school training, he joined his brother, Robert, at Fort Wayne, Indiana, where the latter was Assistant to the Superintendent of the Western Division of the Pittsburgh, Fort Wayne and Chicago Railroad. At Fort Wayne he was employed in the office as telegraph operator, and when Robert returned to Altoona to become the Superintendent of the Middle Division of the Pennsylvania Railroad, John became his successor at Fort Wayne, acting also in the capacity of train dispatcher.

     In 1860, though but nineteen years of age, John Pitcairn secured the responsible position of secretary to George C. Franciscus, the Superintendent of the Philadelphia Division of the Pennsylvania Railroad. He now removed to Philadelphia, where he at once associated himself with the New Church society worshiping in the little temple on the northeast corner of Cherry and Claymont streets.

This society had been organized by the Rev. W. H. Benade in 1854, after his resignation from the pastorate of the Philadelphia First Society; the temple was erected and dedicated in 1856, and the Society united with the Pennsylvania Association and the General Convention in 1857 For several years Mr. Benade had been paying regular pastoral visits to Pittsburgh and in consequence was well-known to Mr. Pitcairn who naturally chose him for a spiritual guide, philosopher and friend. Here, also, he entered at once into the distinctive social life of the Church, becoming especially intimate with the families of Mr. B. F. Glenn, J. W. Scott, F. E. Boericke, Rudolph L. Tafel, and other staunch members of that Society which was destined to become the nucleus of the Advent Society and to provide the first home for the Academy of the New Church.

     Such was the confidence of the railroad authorities in the reliability of their young employee that John Pitcairn, on February 22, 1861, was chosen to take charge of the special train which carried Abraham Lincoln from Harrisburg to Philadelphia on his way to the inauguration in Washington. The transportation was carried out with the utmost secrecy, as the Allan Pinkerton Detective Agency had discovered that plots against Lincoln's life had been hatched by conspirators in Baltimore. This interesting incident has been described by Mr. Pitcairn himself, as follows:*
     * See THE BULLETIN, Bryn Athyn, April, 1916.

     "Early in the month of February, 1861, Abraham Lincoln left his home in Springfield, Illinois, on his way to Washington to be inaugurated as President of the United States. On his journey he was, what was termed at the time, 'swinging around the circle,' delivering addresses at various State capitols and other centers: Indianapolis, Columbus, Harrisburg and Philadelphia. The country was in a high state of tension and apprehension for his safety, and his movements were watched with intense interest.

     "He arrived at Philadelphia in the evening of February 21, and put up at the Continental Hotel.

     "At the time I am describing, I was train dispatcher and secretary to George B. Franciscus, Superintendent of the Philadelphia Division of the Pennsylvania Railroad, which extended from Philadelphia to Harrisburg. On the evening of Mr. Lincoln's arrival in Philadelphia, I accompanied Mr. Franciscus to the Continental Hotel, and remained in the lobby.

     "Mr. Franciscus was shown to Mr. Lincoln's room, where, in addition to Mr. Lincoln, he met Allan Pinkerton, the famous detective, Samuel M. Felton, the President of the Philadelphia, Wilmington and Baltimore Railroad, and one or two intimate friends of Mr. Lincoln.

     "There had been rumors of a plot to assassinate Mr. Lincoln as he passed through Baltimore, and Allan Pinkerton had detectives on the Northern Central Railroad (which was the route Mr. Lincoln was to take from Harrisburg on his way to Washington). There was positive evidence of a conspiracy. Mr. Felton also had independent evidence from private detectives employed by him confirmatory of the conspiracy.

     "The plot was disclosed to Mr. Lincoln, and he was urged to go direct from Philadelphia to Washington incognito the same night. This Mr. Lincoln positively declined to do, saying that he would keep his engagement at Harrisburg, where he was to deliver his last address, after which he was at their disposal. Arrangements were then made for him to go from Harrisburg to Washington incognito.

     "Early on the following morning, Mr. Lincoln raised a flag and delivered an address in front of Independence Hall,-immediately after which we left for Harrisburg by a special train, consisting of two cars, in which were Mr. Lincoln and quite a number of prominent politicians. I carried with me an instrument to attach to the telegraph wire in case of necessity. We arrived at Harrisburg about noon without incident.

     "After the reception and address before the Pennsylvania Legislature, Governor Curtin,-the 'War Governor,' as he was called,-retired with Mr. Lincoln to his mansion, ostensibly to enable Mr. Lincoln to rest. Towards dusk a closed carriage was taken to a public road crossing about a mile east of Harrisburg, where I was waiting with a locomotive and ordinary passenger car. The only person with me was T. E. Garret, the General Baggage Master of the Pennsylvania Railroad, who acted as flagman to protect our special train.

     "The locomotive engineer and the fireman were ignorant of the fact that the President-elect was one of the occupants of the car.

     "Towards dusk, at the appointed time, a carriage drove up, out of which stepped Mr. Franciscus, Enoch Lewis, the Superintendent of the Pennsylvania Railroad, Mr. Lincoln, and his intimate friend, Colonel Ward H. Lamon, all of whom entered the car. Mr. Lincoln wore a light brown felt hat, and a traveling shawl, which it was customary for gentlemen to wear in those days.

     "I called in the flagman, and we started for Philadelphia. The car was not lighted except by a lantern which I carried.

     "The first stop we made was west of Lancaster for water for the locomotive. The next stop was at Downingtown to take water, where all the gentlemen, excepting Mr. Lincoln, stepped out for a sandwich and a cup of coffee. I asked Mr. Lincoln if I could bring him anything, and he requested me to bring him a cup of tea and a roll.

     "We then proceeded to West Philadelphia, where Allan Pinkerton was waiting with a carriage into which Mr. Lincoln, Col. Lamon and Mr. Pinkerton stepped, and were driven to Broad and Pine Streets Station. Mr. Lincoln occupied a section of a Woodruff Sleeping Car, arriving incognito in Washington early the following morning, greatly to the relief of the few persons who were in the secret, as well as to the public at-large.

     "After the safe arrival of Mr. Lincoln at Washington, sensational accounts were published as to the incognito trip of Mr. Lincoln to Washington and the disguise he wore. Harper's Weekly represented him as wearing a cloak and a Scotch cap.

     "In 1867, for the purpose of a true historical record of Mr. Lincoln's journey to Washington, I received a letter from Robert Pinkerton, son of Allan Pinkerton, requesting an account of the journey from me. Shortly afterwards letters were published from Enoch Lewis, George C. Franciscus and myself, testifying to the facts which I have related. A copy of these published letters, bound in Russian leather, was presented to me."

     On April 14th, 1861, Fort Sumter surrendered to the Confederate forces, and the Civil War began. John Pitcairn, who was an ardent abolitionist, wisely believed that he could serve the Union better on the railroad than in the field, though many of the young men of the Cherry Street society joined the colors,-so many, in fact, that it virtually broke up the New Church School which Mr. Benade conducted there. Some,-among them George DeCharms, a son of the Rev. Richard DeCharms, Sr. died gloriously in defense of the United States.

     John Pitcairn's position, in those troubled times, as secretary to the Superintendent of the principal railway system of the Northern States, was one of grave responsibility for a youth of twenty years. There was a constant moving of great bodies of troops, and Mr. Pitcairn was now appointed superintendent of the local railroad telegraph lines, and had to act also as chief train dispatcher and chief operator of the line between Philadelphia and Harrisburg. In fact, during the necessary absences of Mr. Franciscus from his office, Mr. Pitcairn frequently found the entire charge of the railroad devolved upon him. It is difficult to imagine how so young a man could possibly manage such a mountain upon his shoulders.

     When, in September, 1862, the Confederates invaded Maryland, Colonel Thomas A. Scott, then Assistant Secretary of War, sent Robert and John Pitcairn to Chambersburg, to take charge of the Cumberland Valley Railroad, which had been taken over by the Government. Robert had charge of the train service during the daytime, John at night. Trains were run without a time table, by special telegraph orders from Chambersburg, and great responsibility was attached to the office of dispatcher, involving, as it did, the movements of troops; Mr. Pitcairn's appointment to such a post as this is an evidence of the high estimation in which he was held.

     A few days after the battle of Antietam Mr. Pitcairn visited the battlefield, which is not far from Chambersburg. The troops had then all been moved away, Lee's to take advantage of the splendid chance to escape which McClellan had allowed him to reconnoitre his troops and gather strength for a new sally. The battlefield, littered with shattered muskets and ramrods, broken and unbroken shells and splintered trees, presented a desolate sight, the whole made infernally vivid by the atrocious stench which is the accompaniment of all battlefields.

     After these stirring scenes and events, Mr. Pitcairn returned to his regular occupations in Philadelphia, remaining there until the close of the Civil War.

     CHAPTER IV.

     THE FOUNDING OF A CAREER.

     The business career of John Pitcairn may be said to have covered three general periods, viz.: Railway service, Petroleum and Natural Gas development, and Manufacturing.

     The first of these eras of wider usefulness opened in the year 1865, when Mr. Pitcairn was advanced to the position of Assistant Superintendent of the Middle Division of the Pennsylvania Railroad, requiring his residence at Harrisburg. Here he remained but one year, when he was again advanced, being now appointed Superintendent of the Middle Division of the Philadelphia and Erie branch of the Pennsylvania Railroad, with headquarters at Renovo, a little railroad town on the banks of the western branch of the Susquehanna, situated in a veritable pot of the Allegheny mountains, in a region of steep embankments, annual floods, frequent landslides, forest fires and so forth, not to mention an abundance of fine trout and rattlesnakes.

     On assuming the charge of this difficult line, Mr. Pitcairn encountered a state of great demoralization in the organization, and it was here that his remarkable ability to detect the weak spots in any system, and to correct and re-organize, was first called into activity. Personal and rigorous inspection was his motto, as Superintendent, and it was his habit to cover the whole line under his charge-over a hundred miles-twice annually, on foot,* looking over every foot of rail and ties, inspecting every detail, and coming into touch with every branch of the service, even taking an engine from the hands of the driver.

By careful firing he was able to show the men how to reduce the coal consumption on his line to a degree considerably lower than the average.
     * He was an indefatigable walker, as the present writer often found to his cost. By Canadian trout-streams, over long, rough portages in the wilderness, or on board the ocean greyhounds, he would fairly walk us off our weary though much younger legs. On shipboard he was never satisfied unless he had filled his daily five miles of promenade around the deck. How we prayed for a squall that would drive him into the smoking-room! He was a cyclone of "kinetic energy."

     Far from becoming unpopular on account of his strict regulations, Mr. Pitcairn succeeded in gaining not only the respect and confidence of his subordinates, but even their affection, This was evidenced on the occasion of his resignation from the superintendency of the Middle Division of the Philadelphia and Erie Railroad on July 1st, 1869, when the railroad employees, to the number of 200, gathered in the Ladies' Room of the Station and, through a committee, presented Mr. Pitcairn with a gold watch and chain as a token of respect. (He carried this watch to the end of his days.) Mr. Pitcairn, in return, invited about fifty of his former subordinates to take dinner with him.

     It was during these years of comparative isolation from the organic life of the New Church that John Pitcairn was thrown back upon the Writings themselves for the sustenance of his spiritual life. The Church becomes more and more prominent in his diaries,-entries telling in a few words about "theological talks" with various associates, often lasting until midnight, but with few encouraging results.

     Under March 20, 1866, we find this entry in his diary: "Went to Philadelphia on fast line. Transacted my business, and then went to Mr. Glenn's to fancy dress party. They had suit of Hamlet ready for me. About sixty, in costume. Kept up the fun until two o'clock in the morning."

     On May 30, of the same year, he states that he "left Harrisburg for Boston at 9 a. m.-met Philadelphia friends, Mr. Glenn, Mary Glenn, Nellie Ferreth, Fred. Scott, Mary Scott, and Miss Guernseg on Fall River boat." The purpose of the journey was to attend, for the first time, a meeting of the General Convention of the New Jerusalem, which was held at Boston, June 1-7, 1866. The simple entry in his diary reads: "Attended New Church Convention. Met Scammon, Hibbard, Silver, Goddard and James Reed."

     It was at this Convention that Mr. Benade, together with his friend, the Rev. S. M. Warren, inaugurated the movement for the publication of Swedenborg's remaining manuscripts,-a work which had been interrupted by the death of Prof. Immanuel Tafel, in 1863. At the Convention in Cincinnati, June 7-12, 1868, the scope of this work was enlarged so as to include "the thorough examination of all that are accessible of Swedenborg's unpublished manuscripts, and the publication, or duplication, of such as are found worthy of preservation." The last clause must have caused something of a fight in the Convention, for Mr. Benade always insisted that all of Swedenborg's manuscripts were "worthy" of preservation, but evidently the majority then thought otherwise.

     Mr. Pitcairn was present also at this Convention and was thus introduced into the sphere of the wider uses of the Church. As yet he could do but little, financially, for the work on the manuscripts, but it was here that his interest in this use was first kindled,-an interest which in after years made possible the continuation of this most important but very expensive undertaking. At this Convention, Mr. Pitcairn, as a prominent railroad man, was appointed chairman of the Committee on Transportation, in which capacity he served for several years, helping to secure reduced rates for the ministers and delegates attending the Conventions.

     A few more extracts from his diary of 1867: "July 14. Spent the afternoon at May's expounding New Church doctrines. Evening at Mr. Neilson's. Conversation on New Church doctrines." "September I. Allegheny City. Attended Church this morning. Sermon by Mr. Benade. Spent evening with Mr. McCandless. Prof. Tafel delivered address on "Modern Spiritism."

     In July, 1868, Mr. Pitcairn, for the first time, took an extended vacation,-ten memorable days. First, a trip down the St. Lawrence river, with a visit to his mother's Highland relatives, the McEwens, not far from Ottawa. Then from Montreal to New Hampshire, ascending Mt. Washington and witnessing the sunrise from the "Tip Top House." Finally, train to Portland, Maine, where the General Convention met that year, on July 13th. It was here that Mr. Benade succeeded in his long-cherished plan to arrange for the mission of Prof. Rudolph L. Tafel to Sweden, where the latter now began those tremendous labors which finally resulted in the ten great volumes of PHOTOLITHOGRAPHS and the three volumes of DOCUMENTS CONCERNING SWEDENBORG.

     In March, 1869, the Rev. N. C. Burnham, who was the Missionary of the Pennsylvania Association, passed the Renovo on his way to Erie. Mr. Pitcairn requested him to stop there for a few days to deliver lectures on the Heavenly Doctrine. We find his account of these lectures in the NEW JERUSALEM MESSENGER, for 1869, p. 169. Mr. Pitcairn first describes Renovo as a "town situated in Clinton County, and as the point at which the principal shops of the Philadelphia and Erie Railroads are stationed."

     "We have now," he says, "nearly 2,000 inhabitants, although it is but five years since the town was located. The Rev. N. C. Burnham on his way to Erie, Pa., was induced to stop over and spent the 4th and 5th inst. with us, and lectured each evening in the ladies' room of the passenger depot. Although there was but a few hours' announcement of the first lecture an audience of from 60 to 70 of our most intelligent citizens assembled and listened with rapt attention for over two hours to an explanation of the Second Coming of the Lord, and the unity of the Godhead. Among the audience was a Presbyterian minister, who asked detailed explanations in regard to the quality of the Holy Ghost. The questions being asked in a respectful manner, and apparently for information, they were cheerfully answered by Mr. Burnham with a readiness and force that had a profound effect upon the audience. At the close of the lecture it was announced that New Church books could be obtained at our library or upon application to the writer, and it is confidently hoped that the interest awakened by the lectures will cause the Writings, which heretofore have received but little attention, to be sought for and read with avidity.-J. P."

     It is to this first effort that the New Church circle in Renovo owes its origin. Among the hearers of Dr. Burnham was Mr. Joseph R. Kendig, the chief clerk of the Pennsylvania Railroad repairing shops, then a member of the Winebrennarian sect, which called itself "The Church of God" and insisted upon Foot-washing as its chief sacrament.

Mr. Kendig became profoundly interested in the doctrines of the New Church and was so persistent a propagandist that he became known in the community as "New Jerusalem Joe." A fine, staunch Newchurchman was Joe, faithful to the end of life, which came on January 7, 1905. Though Mr. Kendig did not succeed in converting very many of his neighbors, he raised his own large family in the faith of the New Church, and his hospitable home in later years entertained many a New Church minister and youthful candidate in vacation times.

     Another convert through Mr. Burnham's lectures was Mr. Robert B. Caldwell and his wife, then stationed in Renovo. Mr. Caldwell afterwards moved to Toronto, Ontario, and was the chief means in preparing the way for the entry of the Academy in that city.

     The life in Renovo soon proved too confined for Mr. Pitcairn's active mind, and on July 1, 1869, he resigned from his position there to enter into wider opportunities as General Manager of the Oil Creek and Allegheny River Railroad. This line was a recently opened extension of the Allegheny Valley Railroad, connecting Pittsburgh with Oil City and the rich oil districts of northwestern Pennsylvania. The duties of his new office made it necessary for Mr. Pitcairn to divide his time between Oil City, Corry, Titusville, Petroleum Centre, and Oleopolis, with headquarters at Corry. He was constantly traveling, not only on the business of the railroad, but on his own ever widening affairs, and wherever he went he would always attend the services of the New Church in the cities where such were held.

     "1870, Jan. 23. Pittsburgh. Accompanied Mr. and Mrs. Henderson to hear Mr. Benade lecture on 'The Word.'" "Feb. 19. Looked at a property with a view of purchasing for Father," (which, not long afterwards, he did). "June 18. Phila. Attended General Convention of the New Church." "June 19. Attended Church this morning. Rev. J. R. Hibbard. Dined at Mr. Glenn's. Sacrament this afternoon. Spent evening at Iungerich's." "July 25. At Terre Haute. Went hunting for Prairie Chickens this evening. Shot eleven. July 26. Morning, shot seven; evening, shot eight."

This was quite a bag, but Mr. Pitcairn, in later years, took no pleasure in hunting, though he was an enthusiastic and tireless fisherman.

     In Pittsburgh, in the year 1870, the New Church rejoiced in the accession of a number of new receivers of the Heavenly Doctrine, among them "some young men of prominent families and of bright intelligence, who have come boldly forward and united with the Church by Baptism," to quote from a letter by Mr. Benade to Rev. J. P. Stuart, of March 14, 1870. The young men here referred to Were Mr. Franklin Ballou and Mr. Walter C. Childs, with whom Mr. Pitcairn became acquainted on the day of their baptism into the New Church, (February to, 1870). The accession of these two young men, with their unbounded enthusiasm, their active and aggressive Newchurchmanship, and their brilliant social gifts, gave a great impetus to the distinctive life of the New Church in Pittsburgh, and proved a great addition also to the life of John Pitcairn, who in them found friends of his own kind.

     One of the most thorough and satisfactory converts of Mr. Pitcairn's private missionary efforts was Samuel H. Hicks, at that time a clerk in the Corry office and destined to become, in later years, the founder of a New Church family, and one of the pillars of the Academy and of the Church in Bryn Athyn. Mr. Pitcairn's diary for 1871 opens with this entry: "Jan. 2. Mr. Hicks and myself went to Erie this morning to make New Year's calls. Made 29 calls and met 132 ladies. No liquor offered at any of the houses. Enjoyed the day exceedingly." Let this fact sink slowly and deeply into the mind of our younger readers! We continue with extracts from the diary: "Feb. It. In Philadelphia. Attended Church at Broad and Brandywine, Mr., Barrett officiating." "March 4. Pittsburgh. Attended Church this morning. Was received into the Church as a member." "March 12. Spent day at Corry. Discussed New Church matters with Mr. Hicks; also with a Mr. Williams, of Minnesota. The latter expressed himself as very much pleased."

     The. Rev. B. F. Barrett, mentioned above, was one of the most powerful missionary writers the New Church ever possessed, but, at the same time a most pronounced permeationist, antiseparatist, anti-authority, anti-priesthood, anti-every-Academy principle.

We cannot recall how many times he left the Convention and re-united with the Unitarian Church, and came back again to the New Church, and so on, but he kept the Convention in a constant turmoil for some forty years with his incessant pamphlets and controversies. At any rate, he made things lively, especially after the Academy came to the front. In March, 1871, he resigned from the pulpit of the Philadelphia First Society, and organized "the New Church Congregational Union," which later became known as the "Swedenborg Publishing Association," and finally as the "Nunc Licet Press." In the Philadelphia Society he was succeeded by the Rev. E. R. Keyes, an eloquent but superficial and adventurous convert from the Methodist Church. He kindled quite a straw fire, for a while, with the usual result.

     On June 9-14, 1871, Mr. Pitcairn was in Chicago, present for the first time as an appointed delegate from the Pennsylvania Association to the General Convention. It was at this meeting that the Convention, in spite of the opposition of the majority to Mr. Benade's unpopular principles, unanimously passed a resolution of gratitude for his long and faithful work as chairman of the Committee on the Reproduction of Swedenborg's Manuscripts,-Dr. R. L. Tafel having now completed the task outlined for him.

     After the Convention, Mr. Pitcairn made a visit to Nashville, Tennessee, to explore the "Mammoth Cave," and, on his return to Oil City, went on a fishing trip with Mr. Benade, with unknown piscatorial results. This was the first of many a journey which he made in the company of this inspiring friend.

     On September 17-18. Mr. Pitcairn was present in Pittsburgh, at an important meeting of the Pennsylvania Association, when that body was convulsed by a general revolution against its President, the Rev. Thomas Wilks, who-in addition to Welsh infirmities of temper-had developed spiritistic tendencies in his old age, (after many years of sound teaching and faithful service). In spite of almost unanimous requests, Mr. Wilks refused to resign the presidency of the Association, and as Mr. Benade and other leading members did not believe in the propriety of deposing a General Pastor, the Association took the unusual step of dissolving itself, leaving Mr. Wilks in sole possession of an empty title.

     (To be continued.)

TWO VISITS TO BASUTOLAND 1917

TWO VISITS TO BASUTOLAND Rev. FREDERICK E. GYLLENHAAL 1917

     THE FIRST VISIT, 1915.

     "Bryn Athyn," 360, Essenwood Road,
     DURBAN, NATAL, S. A., June 23, 1915.

BISHOP N. D. PENDLETON,
     Bryn Athyn, Pa., U. S. A.
Dear Bishop Pendleton.-
     I left Durban on Monday, May 31st, 1915, at 7:15 p. m. and arrived at Maseru, Basutoland, the terminus of my railway journey, at 9 p. m., Wednesday, June 2d. The Rev. S. M. Mofokeng and Chiefs Moshe Monyeke and Mphara were at the station with horses to meet me, and took me to Lacey's Private Hotel, where I stayed for the night.

     On Thursday, 10:30 a. m., we set out on horses from Maseru to the village of the Paramount Chief of Basutoland. The Rev. David Khaile met us and rode with us for an hour, then returned to his village, Bogate. At 2:30 p. m. we arrived at Mphara's village. Here we had lunch; and rested until 3:30 p. m., meeting about a dozen New Church natives, among them Mphara's wife and children, and Matiea, the leader of the circle here. Here also I was shown the first New Church building erected in Basutoland,-built by Mofokeng. It is about 20 feet long by 10 feet wide; is made of native brick; the walls are smeared and colored inside and outside; it has a reed and grass roof, and pews, without backs, made of the same material as the walls. The New Church natives were delighted to see a white New Church minister. I wonder if you appreciate the situation here. It has been impressed upon me by constant repetition. The natives of Basutoland had never heard of the New Church until Mofokeng commenced preaching it, nor could they read English and thus see for themselves, from the new books which Mofokeng obtained, that there was actually such a Church. They had to trust Mofokeng in a matter so vital. Most of them accused him of originating "the New Church" for his own advantage; and they were encouraged in such accusations by the various so-called Christian Missions here.

But Mofokeng persisted. He told me that many times he felt hopeless and that he had failed, but always his wife encouraged him. And so, at every place, I was saluted not only by Mofokeng's converts, but also by many others who formerly had doubted Mofokeng's word. It seems that many are well disposed towards the Doctrines of the New Church, but they want to be sure the New Church is really what is claimed for it by Mofokeng. I have been told many times by the natives here that the Chiefs, especially, like the New Church; and I am convinced of this in respect to Chiefs Moshe Monyeke and Mphara. They are, and have been from the beginning, Mr. Mofokeng's staunchest friends and supporters among the natives; and the Rev. David R. Khaile has been his strongest supporter and helper in the active work of the ministry. While in Basutoland I learned that the natives know very little about the New Church; indeed, they are like little children in many ways; but surely there must be something which they feel and which attracts them to the New Church! To me the Hand of Providence seems clearly visible in the work which has been done among this people. But to return to facts. We left Mphara's village at 3:30 p. m. and, after hard riding, arrived at the village of the Paramount Chief at 6 p. m.

     Here we found the Rev. Serutla, another of the native New Church ministers and pastor at Baroana Station, who had arranged an interview with the Paramount Chief. However, we were too late to see him that day, and so an interview for the following day was arranged, and I was lodged over night in a neighboring village.

     The next morning I met the Paramount Chief. He is a short, stout man, about thirty-three years of age, dressed in European clothes. We conversed by means of an interpreter, his native secretary. In reply to his questions I told him about the New Church and its doctrines, particularly wherein it differs from the Roman and Protestant Churches. He started a long argument about the Trinity and apparently knows his Bible well.

     At 3:30 p. m. Mofokeng, Monyeke, and I left the Paramount Chief's village, headed for Liphiring, at which place we arrived at 7:30 p. m. Moshe Monyeke is Chief or Headman of Liphiring and Mofokeng is Pastor there.

     On Sunday I held a service at Liphiring at 11 a. m. We followed the Liturgy of the General Conference. The service was held out of doors. About 100 natives and "coloureds" were present. The Rev. S. M. Mofokeng conducted the services and acted as my interpreter, and the Rev. D. R. Khaile read the lessons in Sesuto. I baptized two children, girls, and "blessed" twenty-three adults, men and women. I preached a short extempore sermon, which was interpreted sentence by sentence by Mofokeng. There was a great deal of singing, but without any instrument accompanying. The responses were prompt and of good volume. The members of the congregation had no books; everything was spoken and sung from memory. The men were all gathered on my right, as I faced them; the women on my left; and most of them sat on the ground. The sun was so hot I had to hold my umbrella over my head during most of the service. I wore my robes; Mofokeng and Khaile wore their surplices. The service commenced promptly on time, and lasted one and three-quarters of an hour.

     The "blessing" of the adults needs explanation. It seems that either Mr. Gibson or Mr. Ford, a Newchurchman residing in Cape Town, had told Mofokeng that it is unnecessary-to rebaptize those who have already received Christian baptism; and also that he, (Mofokeng), Serutla, Nyaredi, and Khaile,-the first three of whom have been ordained and the last licensed, by the Church of England and the African Methodist Episcopal Missions,-had the right to sprinkle the unbaptized natives, but not to lay hands on them and bless them. Therefore, in their baptismal ceremony they simply sprinkled water on the foreheads of the candidates, and waited for a white minister, ordained in the New Church, to come along and lay hands on them and bless them, thus to complete the baptism. I wished to fully baptize them, but they would not hear of such a thing, and so under the circumstances I considered it best to comply with their wishes.

     On Sunday afternoon, June 6th, at 4 o'clock, in the little church building, I administered the Sacrament of the Holy Supper to forty-nine communicants.

I used the General Church Liturgy, but adapted to conditions here. Mofokeng interpreted for me. We had to use wafers, imported from England, for bread. I had to hold the cup to the mouth of each communicant, as for some reason or other not one of them would touch the cup. As the church building is very small, it was overcrowded, and it was fearfully hot outside and inside. After this service the people were gathered together in a semi-circle, outside the little church, and I spoke to them about the Nineteenth Day of June.

     Every evening, while at Liphiring, I had long talks with Mofokeng and one or two others. On Saturday evening I had an interesting conversation with Khaile and Mofokeng. I like Khaile much, but Mofokeng is the better leader and organizer, and a hard worker. Without him I fear the others would accomplish little. Also Mofokeng seems to be very unselfish and generous, and to have implicit trust in Divine Providence. On Wednesday evening, for over two hours, I instructed Mofokeng, Mphatse and Monyeke in the Doctrines of the New Church. They listened intently and with great delight.

     At 10:30 a. m. on Wednesday, June 9th, I was driven in a cart to Tsakholo, the village of Chief Mojela Mosheslu, who is the big chief of the district in which Liphiring is situated. He has been favorably disposed to the New Church, and, according to native custom, being a visitor in his district I first had to visit him. We talked about the New Church and its doctrines, also about America, and the Great War; but we had no arguments. Chief Mojela impressed me very favorably. Mphatse and Monyeke accompanied me to Tsakholo. We returned to Liphiring at 2 p. m. On Thursday, at 7:30 a. m., Mofokeng, Mphatse, Monyeke, Andreas, (my cook and valet), and I, started for Baroana, which village we hoped to reach that day. However, we had to stay over night at Mphara's village, and arrived at Baroana at noon on Friday.

     William Mohalenyane Moshoeshoe is the big chief of the Baroana District, and he was my host at Baroana, entertaining me in one of his houses, the whole of which, consisting of three fairly large rooms, was placed at my disposal.

He is also favorably disposed toward the New Church. We had several conversations. Serutla is the New Church pastor at Baroana and Mphatse is his assistant.

     On Friday afternoon, June 11th, the New Church Conference of Basutoland met. The meetings were held in the little church building which stands in a grove of trees.

     In my address I emphasized the fact that the Lord builds the Church; that the Church belongs to the Lord, and not to any man or men; that the Church is with men or among men, and takes form in organizations; that men are granted the privilege of cooperating with the Lord in establishing and building up the Church; that two things are essential in all such work; the acknowledgment of the Lord and humiliation. In conclusion I made application to the New Church in Basutoland of what had been said, and exhorted those present never to lose sight of the truth which shines through- the literal sense of these words: "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain." Mofokeng translated my address into Sesuto phrase by phrase.

     The reading of the Minutes of the Council of January 20th, 1915, brought out the fact that members of the Council not attending its meetings must give an excuse, and members late to the meetings a fined threepence.

     In my remarks as to my standing and powers I declared that I was acting without instructions from the Bishop of the General Church, even without his knowledge; that I could not and would not commit the General Church to any action; that I could make them no promises; but, that as a priest of the New Church, I could give them instruction in the Doctrines of the New Church, and would gladly do so.

     Mr. Mofokeng then expressed the desire that the Bishop of the General Church should take charge of the New Church in Basutoland. He explained that he had made the same request of the General Conference in England, but that the General Conference had taken no action in the matter. He spoke of their need of instruction and guidance, humbly acknowledging his own ignorance and feebleness; he stated that the natives were slow to believe his preaching about the New Church, because no white minister had appeared; and concluded with an appeal to be recognized by the General Church.

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     Serutla, Nyaredi, Mphatse, Mphara, Monyeke, and others spoke to the same effect, but every one of them in their remarks stated that there are certain customs which they desire to retain, especially the custom of marrying with the giving of cattle. They also spoke about having more than one wife, stating it would be necessary to allow all those having more than one wife to keep all their wives, but that in the future they should not take any more wives. This applies principally to the Chiefs, some of whom have as many as a hundred wives.

     In reply I stated that in all probability it would be allowed them to continue their customs, certainly in those things which did not conflict with the Doctrines of the New Church. As to a plurality of wives, I said that it seemed to me just that those men, who at the time of entering the New Church had several wives, should keep them and support them, but they should not take new ones; and I also made it clear that the Doctrines of the New Church teach plainly that a man of the New Christian Church, as well as the man of the Former or Old Christian Church, must not have more than one wife at a time, that is, one living wife.

     Then the subject of the difference between the General Conference in England and the General Church in America was introduced by a question as to why the New Church was not one. I said in reply, that the New Church is one in heaven, but that on the earth there are, and probably always will be, many organizations of the New Church; that at present there are three well established organizations of the New Church; that all three organizations are founded upon the Theological Writings of Emanuel Swedenborg; that the General Church acknowledges those Writings as the very Word of the Lord in His second coming, thus actually as the Lord come a second time, as He had promised; but that the General Convention in America and the General Conference in England acknowledged those Writings as a Divine Revelation, but not as the Word of the Lord. I stated further that there is a difference as to government between the three organizations; that the General Church has an Episcopal form of government, but the other organizations have not such a form.

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Furthermore, I taught them, in a general way, that the Priesthood belongs to the Lord. I did not think it wise to go further into the differences, and I was particularly careful to give the impression that all three are organizations of the New Church. It was not my desire to discredit in any way the General Convention and the General Conference.

     The natives expressed unanimously their preference for the Episcopal form of government; they want a Bishop. Many remarks were made along this line. Finally they asked me to write for them an application to the Bishop of the General Church that he assume charge of them and of their Church. Before consenting, I urged them to make sure that they really desired to do so. I even went so far as to say that, since their country is under the protection of the British Imperial Government, it might be to their greater advantage to be affiliated with the General Conference; but they adhered firmly to their request, to which, therefore, I assented. I promised to have the document ready for their signatures the next morning, and called a special meeting for the consideration and signing of the application.

     After a long hymn sung in Sesuto, I pronounced the benediction, and the meeting stood adjourned.

     Before supper was served another meeting was held, an infernal one of certain selected natives, to consider an important subject which arose out of a private conversation following the Conference meeting. The subject was "Re-baptism." Some of the natives have been baptized into the various denominations of the Christian Church. They consider re-baptism into the New Church not only as unnecessary, but also as a profanation. They hold that as the candidate is baptized once "In the name of the Father, Son, and Holy Spirit" to repeat the baptism would be to make light of those holy words. We had a long and grave discussion of the subject, and nothing I could say would alter their opinion, except in the case of Mofokeng, who told me privately that he understood my point, but the others did not, and would not for some time to come. As ministers and laymen were together at this meeting, and as the ministers seemed afraid to express themselves plainly on the subject, I asked the laymen to retire for a few minutes; but found at once that I had made a mistake, for the ministers declined to talk on the subject at anything like a private meeting; I therefore recalled the others and told them I did not wish to have a private meeting, that the priesthood of the New Church should have nothing to conceal from the laymen, but that it was desirable and useful for both ministers and laymen occasionally to meet separately because of the greater freedom of speech afforded at such times as to certain subjects.

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I told them then about the organization of the General Church, the Consistory, the Council of Ministers, the Executive Committee, the General Council, and the Joint Council, and explained the workings of those bodies. Then I returned to the subject of the meeting and stated it was theological, and one for the ministers to consider first and then to instruct the church about it. I promised to let you know their opinions upon the subject.

     On Saturday we had our special meeting. I had written the application desired and presented it at this meeting. At first it did not meet with approval, as no conditions were inserted, but later they agreed that it would be improper for them to make any conditions or restrictions or reservations. I told them, "The Bishop is a wise man, and you must not attempt to tie his hands," which argument appealed to them.

     A slight difficulty came to the surface in the morning; three "coloureds,"-half breeds of Dutch and Native parentage,-desired to be baptized by me. Serutla objected, saying they had not "repented" long enough. It seems to be their custom, (not a native custom, however), to make candidates "repent" for a certain number of months, I forget how many. Mofokeng did not sustain Serutla's objection. Therefore, after hearing both sides, I stated that I could not refuse to baptize them, which Sacrament was administered at the afternoon service. This was held out of doors. About 50 natives were present. The three "coloured" women were baptized, and five natives were blessed.

     In the afternoon I had a long talk with the Chief, Mofokeng acting as interpreter. The Chief seems to be genuinely interested in the New Church, and expressed the conviction that it would spread rapidly in Basutoland. He urged that everything be done according to order, which, of course, I warmly seconded.

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     Nyaredi, the pastor at Qopo, urged me to visit his circle, and said the people there expected me, and the Chief of that District extended an invitation to me; but I had to decline the invitation, and wrote to the Chief to that effect, promising him that if I should visit Basutoland again, I would surely visit him.

     About seven o'clock on Sunday morning, we left Baroana for Bogate, where I was to preach that morning, and we arrived at Bogate at 10:30 a. m. Khaile is the Pastor at Bogate and is a capable man. He has no church building, but the headman of the village, who is favorably disposed-toward the New Church, has granted a site for one. The services were held in the open. About 150 natives, including children, were present. Khaile conducted the service; Mofokeng assisted him and acted as my interpreter. Two "coloured" men were baptized, and sixteen natives were blessed. The service went smoothly and I enjoyed it. The congregation seemed impressed and delighted. Greater order prevails in this congregation than at Baroana. As I have already stated, Khaile is Mofokeng's right hand man.

     The service in the afternoon was also well attended and went smoothly, Khaile and Mofokeng again assisting me.

     On Monday morning, at ten o'clock, we left Bogate for Maseru and arrived at Maseru at twelve o'clock. Here I stayed the night at Lacey's Private Hotel and caught the morning train to Durban, at which city I arrived at 4:30 p. m. Wednesday, June 16th.

     There are many comments to make on the state of the infant New Church in Basutoland, but I shall confine myself to the following:

     (1) The country is practically free of the white race, and therefore the inhabitants are in more or less of an uncivilized, simple state.

     (2) Hence, here is a magnificent opportunity for the True Religion to go in advance of "civilization," and to introduce a genuine civilization.

     (3) The natives are simple and trusting, and their trust must not be abused.

     (4) Hence we should make no promises except those we are certain that we can fulfill.

     (5) Only a few natives can read their own written language, but they appear to be bright and quick and no doubt they can easily be taught.

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Indeed they are eager to have teachers.

     (6) Hence, here is an opportunity to teach the natives reading and writing, and, by translation into Sesuto, or by teaching them English, to supply them with profitable reading matter.

     (7) I would suggest that, if possible, two men be sent to Basutoland, when the time comes to send any man there. One man would be too lonely. It would be a good thing if an older, experienced minister could go, and a young man, either a minister or teacher, but one with a gift of languages. It should not be expected of such men that they should live in the country the year round, as the isolation and the climate would be hard on them. Mr. Wright, an English gentleman who has lived in Basutoland for 15 years, agrees with me fully in this suggestion.

     (8) I would like to express as positively and emphatically as I am able to do the conviction that, if we start work in Basutoland, we should start in a small way, and feel our way along, in order that we may not have, later, radically to alter our methods or to give up the work altogether. In other: words, we should be sure of having the men for the work and the money to properly support them.

     (9) Perhaps, as a beginning, I might make occasional visits for the sake of teaching the ministers and of being shown to the people and chiefs, but the Basutos ought not to bear the full expenses. I am sure the Durban Society would let me go on such visits.

     (10) The Basutos, through Mofokeng, had offered to pay all my expenses, but I asked for only ?3, which amount I received, although my total expenses were nearer ?10. I paid the difference out of my own pocket, as the visit was entirely on my own responsibility, nor do I regret doing so.

     Well, this is my report, and I trust it will assist you in adopting some policy, provided you receive favourably the application of the natives to take them under your supervision, that is, under the supervision of the Bishop of the General Church.
     Sincerely yours,
          FREDERICK E. GYLLENHAAL.

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     Mr. E. C. Mongredien, of London, who for a year or more has ably edited THE NEW CHURCH WEEKLY, (formerly called MORNING LIGHT), has been forced to relinquish his post in order to enter the British army. He will be succeeded as editor by the Rev. Isaiah Tansley.

     The Rev. John Whitehead is at present contributing to the pages of the NEW CHURCH MESSENGER a series of interesting and valuable little sketches of the "Early History of the New Church in America," which seem timely in connection with the approaching centennial celebration of the General Convention.

     THE NEW CHURCH WEEKLY for Nov. 29th publishes a long list of New Church books recently sent to the Rev. D. W. Mooki and his fourteen fellow-workers among the natives in South Africa. "The following five ministers are a Committee for the translation of the Liturgy into the Secwana and Serosa languages, which are the languages spoken by most of the native population of South Africa at the present time:-Rev. D. W. Mooki, E. K. Malekutu, J. N. S. Ngcobo, J. W. Q. Khasa and M. P. Mokhale."

     THE NEW PHILOSOPHY for October, 1916, (just received), presents the first installments of a new translation, by the Rev. Alfred Acton, of two of Swedenborg's preparatory works,-the treatise entitled A HIEROGLYPHIC KEY, and the tract on THE RED BLOOD,-both Of them important links in the development of Swedenborg's philosophical system. It is to be hoped that the whole series of treatises included in the volume of POSTHUMOUS TRACTS will now become accessible in a new edition, and that each with be furnished with a prefatory historical note.

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Mr. J. Howard Spalding, of London, who passed into the spiritual world on Nov. 20th, 1916, in the seventy-first year of his age, was one of the most prominent members of the New Church in Great Britain, especially in the work of the Swedenborg Society. A man of great culture and intellectuality, he was very active in the literary field of the Church, both as an essayist on Swedenborg in various magazines outside the New Church, and as a frequent contributor in the journals of the Church itself. He was also the author of several independent volumes. While his theological positions differed widely from those of the Academy, he was always a fair and friendly opponent, and he will be pleasantly remembered by those members of the Academy who had the privilege of becoming acquainted with him during the Swedenborg Congress in 1910.
CATECHISM ON THE DECALOGUE 1917

CATECHISM ON THE DECALOGUE 1917

     III.

     THE THIRD COMMANDMENT

     Remember the day of the Sabbath to keep it holy. Six days thou shalt labor and do all thy work. And the seventh day is the Sabbath to Jehovah thy God. Thou shalt not do any work, thou, and thy son, and thy daughter, thy man-servant slid thy maid-servant, and thy beast, and thy sojourner who is within thy gates. For in six days Jehovah made heaven and the earth, the sea, and all that is in them, and rested in the seventh day. Wherefore Jehovah blessed the seventh day, and made it holy.

     THE TEXT EXPLAINED.

     Remember the Sabbath day to keep it holy.

     1. What is meant by the "Sabbath" day.

     "Sabbath" is a Hebrew word meaning rest, or peace. It was the ancient name of the seventh day of the week, and signifies the regenerate state, when man is willing to rest in the Lord and to be led by the Lord, and not by himself.

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     Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of Me, for I am meek and lowly in heart: and ye shall find rest for your souls. For My yoke is easy and My burden light. (Matth. 11:28, 30)

     2. Why the Sabbath day should be remembered and kept holy.

     It should be remembered because every man should keep continually in mind the necessity of regeneration in order that he may be saved. And it should be kept holy because the regenerate state must not in any way be violated or profaned.

     Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. (John 3:3-6.)

     Six days thou shalt labor and do all thy work and the seventh day is the Sabbath to Jehovah thy God.

     3. What is meant by the "six days of labor."

     By the six days of labor are meant the struggles and combats of temptation which every man must endure in order to enter into the holy state of regeneration.

     There things I have spoken unto you that in Me ye might have peace. In the world ye shall have tribulation; but be of good cheer. I have overcome the world. (John 16:33.)

     4. What is meant by "the seventh day."

     The seventh day is a holy slate of spiritual rest from temptations; it is the regenerate state itself, a state of perfect trust in the Lord, and of innocence and peace from Him.

     Peace I leave with you, My peace I give unto you; not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27.)

     Thou shalt not do any work, thou, and thy son, and thy daughter, thy man-servant and thy maid-servant, and thy beast, and thy sojourner who is within thy gates.

     5. What is meant by not doing "any work" on the Sabbath day.

     It means that the regenerate man no longer acts from his self-will or his self-intelligence, but from the Love and Wisdom of the Lord.

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     If thou call the Sabbath n delight, the hair of the Lord, honorable; and shalt honor it, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight myself in the Lord. (Is. 58:13, 14.)

     6. What is meant by "thou, thy son, thy daughter," etc.

     "Thou'' means the man himself; "thy son" means the truth of his internal understanding; "thy daughter" the affection of his internal will. "Thy man-servant and thy maid-servant" mean the truth and good of his lower natural man; "thy beast" means his most external affection; and "thy sojourner who is within thy gates" means the knowledges stored up in his memory. All these things, with the regenerate man, will be filled with the peace and blessedness of heaven.

     For in six days Jehovah made heaven and the earth, the sea, and all that is in them, and rested in the seventh day.

     7. The meaning of these words.

      "Heaven" means the internal man; "the earth," the external man; "the sea," the things belonging to the senses of the body. The Lord "rests" when His kingdom has been established in all these things with the regenerate man.

     Wherefore Jehovah blessed the seventh day and made it holy.

     8. What is meant by the Lord blessing this day and making it holy.

     By "blessing" is meant the conjunction of the Lord with man and of man with the Lord. And by "making holy" is meant the heavenly marriage of good and truth within the whole of the man who has been born anew.

     THE ESSENCE OF THE THIRD COMMANDMENT.

     Remember the day of the Sabbath, to keep it holy.

     9. The meaning of this Commandment in its natural sense.

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     It means that six days of the week are for man and his labors, but the seventh day is for the worship of the Lord, which must not be disturbed or prevented by the pursuits of self and the world.

     10. Why this Commandment is the third in order.

     It is the third in order because the first of religion is to acknowledge that there is a God and that He is one; the second is to learn to know and love Him as He has revealed Himself in the Word; and the third is to adore Him in a life of internal and external worship.

     11. The origin of the Sabbath.

     It had its origin in the Ancient Church, and spread thence to all the nations of antiquity, as a representative day set apart to remind the people of the prophecy concerning the Messiah who was to come into the world in order to redeem mankind from the power of hell.

     And Jehovah God laid unto the serpent, I will pot enmity between thee and the woman, and between thy reed and bell Seed; He shall bruise thy head, and thou shalt bruise His heel. (Con. 3:15.)

     12. That the Jews did not understand the true meaning of the Sabbath.

     The Jews did not understand the meaning of any of their representative rites. To them the Sabbath meant only the slavish observance of an ancient custom, and they made it a day of living death, instead of observing it as a day of worship, instruction, charity and joy.

     And He said unto them, The Sabbath was made for man and not man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath. (Mark 2:27, 28.)

     13. Why the Lord abolished the Jewish Sabbath.

     It was abolished because the foreshadowing representatives ceased when all the prophecies were fulfilled in Jesus Christ, who is the Sabbath itself.

     Let no man judge you in meat or in drink, or in respect to an holiday, or of the new moon, or of the sabbath days; for these are of a shadow of things to come, but the substance is of Christ. (Col. 2:17.)

     14. What, in the Christian Church, takes the place of the Jewish Sabbath.

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     In its place is celebrated the Lord's day, which is also called Sunday; for the Lord, on the first day of the week, arose from the sepulcher after His work of Glorification and Redemption had been completed. We may well call it Sunday, for the Lord is the Sun of all life.

     And very early in the morning, the first day of the week, they came to the sepulcher at the rising of the sun. (Mart 16:2.)

     15. How the Lord's day should be observed by us.

     The Lord's day should be observed by us as a day of rest from worldly labors, in order that we may then worship the Lord and receive instruction from Him in the things which belong to salvation and eternal life.

     16. Why there must be a special day for the worship of the Lord.

     If it were otherwise there would be no day common to all the people of the Church, in which they may unite in worship, free from worldly care, in a sphere of holiness and peace, and with a full realization of the manifest presence of the Lord.

     17. That the Lord's day is observed in heaven also.

     Even in heaven, which is an eternal sabbath, the angels perform their heavenly uses during the six days of the week, but the Lord's day is devoted to the praise and adoration of Him who is the all of their lives.

     18. The Lord to be worshiped every day.

     Our whole life should be a life of internal worship. And every day we should pray to the Lord, morning and evening, give thanks unto Him at every meal, and set apart a little while each day for the reading of His Word.

     19. Good works and recreation not forbidden on the Lord's day.

     We are not forbidden to do such work as may be necessary to maintain life and health, or to refresh the mind and body by innocent amusements; but we should not permit worldly things to disturb or prevent our worship of the Lord on that day.

     And Jesus saith unto them, Is it lawful to do good on the sabbath days, or to do evil? To save life or to kill? But they hold their peace. (Mark 3:4)

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     20. The Spiritual Sense of the Third Commandment.

     To remember the Sabbath day, in the spiritual sense, means to shun every desire to be ruled by the love of self and the world, and to be willing to be led by the Lord in all things of

     21. What it means to be led by the Lord alone.

     We are led by the Lord alone when we do not trust in our own wisdom, but go to His Word, learn the Divine Truth there, and follow the path there shown to us.

     Thou wilt show me the path of life: in Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore. (Ps. 16:11.)

     22. The Celestial Sense of the Third Commandment.

     To remember the Sabbath day, in the celestial sense, is to keep always inmostly in mind the love and the thought of the Lord Jesus Christ, who by His temptation-combats conquered all hereditary evil in His human nature. Thus He established the Divine Sabbath in Himself and became the prince of Peace.

     For onto us Child is born; unto us a Son is given, and the government shall be upon His shoulder. And His name shall be called Wonderful, Counselor, the Mighty God, the everlasting Father, the Prince of Peace. (Is. 9:6).

     23. Why we should always keep inmostly in mind this work of the Lord.

     As the Lord overcame all evil in the human which He inherited from the virgin so also He alone can overcome all evil in us. As He glorified His human so also He alone can regenerate the human with us, redeem us from hell, and grant unto us conjunction with Himself in the sabbath of heaven.

     If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me. For whosoever will save his life shall lose it; but whosoever will lose his life for My sake the same shall save it. (Luke 9:23, 24.)

     IV.

     THE FOURTH COMMANDMENT.

     Honor thy father and thy mother, in order that thy days may be prolonged upon the land which Jehovah thy God giveth thee.

     THE TEXT EXPLAINED.

     Honor thy father and thy mother.

     1. What is meant by "honoring father and mother."

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     By honoring father and mother is meant to love all that is good and true, and, in the supreme sense, to love the Lord and His kingdom.

     2. Why "honoring" signifies to love.

     To honor signifies to love, because there can be no respect and honor without love. Honor without love is rejected in heaven, because it is devoid of life and essence.

     This people draweth nigh unto Me with their mouth and honoreth Me with their lips, bat their heart is far from Me. (Matth. 15:8.)

     3. Why "father" signifies the Lord.

     Father signifies the Lord, because the Divine Love of the Lord is the first fountain and origin of all creation and the source of all spiritual life and eternal salvation.

     Thou art our Father; our Redeemer from everlasting is Thy name. (Is. 63:16.)

     4. Why "mother" signifies the kingdom of the Lord.

     Mother signifies the kingdom of the Lord because the Lord, our Father, is conjoined with Heaven and the Church, as a husband with his wife.

     For as the husband is the head of the wife, even so Christ is the heed of the Church. (Eph. 5:23.) The Jerusalem, which is above, is the mother of as all. (Gal. 4:26.)

     That thy days may be prolonged upon the land which Jehovah thy God giveth thee.

     5. The "land" that the Lord gives to those who honor Him and His Kingdom.

     That land is the good of love in the Church and finally in Heaven. For by a "land," in the Word, is not meant the soil, but the people of the land, the Church among the people, and, inmostly, the good of love within the Church.

     6. What is me6nt by "prolonging" our days upon that land.

     By "prolonging" is meant the everlasting increase of love, wisdom, and useful work among us, as members of the Church in this world and hereafter.

     7. The position with the Fourth Commandment occupies in the Decalogue.

     The Fourth Commandment is intermediate between the two Tables.

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It looks to the Lord on the one hand and to the Church on the other hand, and thus unites the love of the Lord with the love of the neighbor.

     THE ESSENCE OF TI-IE: FOURTH COMMANDMENT.

     Honor thy father and thy mother.

     8. The meaning of this Commandment in its natural sense.

     To honor father and mother means, in the natural sense, to love, respect, and obey our earthly parents, and those who stand in their place, and to cherish gratitude to them for the countless benefits which they have bestowed upon us

     Cursed be he that holdeth lightly his father or his mother. And all the people shall say, Amen. (Deut. 27:16.)

     9. The first reason for gratitude and obedience to own parents.

     The first reasons are that they were willing that we should be born, and that they have loved us better than themselves, nursing and watching over us as helpless infants, and implanting in our hearts celestial stores of innocence and affection.

     Hearken unto thy father that begat thee, and despise not thy mother when she is old. (Prov. 23:22.)

     10. Some further reasons.

     The further reasons are that, to the best of their ability, they have constantly provided food, clothing, protection and comfort for our bodies; and instruction and education for our minds, in order that we may become upright and useful citizens of our country.

     My son, bear the instruction of thy father, and forsake not the law of thy mother. (Prov.l:8.)

     11. The greatest of all the reasons.

     The greatest of all reasons for gratitude and obedience are that our parents have provided for our spiritual and eternal welfare, teaching us the precepts of religion and leading us to the Lord, in order that we may become worthy members of His Church and, after death, angels of His heavenly kingdom.

     12. Who are our parents in a wider natural sense.

     By our parents, in a wider natural sense, are meant our teachers, and; the school in which we receive our education; for our teachers are the fathers of our mind, and the school is our alma mater or "nourishing mother," from whose breast we drink knowledge and intelligence in regard to civil, moral and spiritual life.

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     O ye children, depart not from the words of my mouth, lest thou mourn at last and say, How have I hated instruction and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me. (Prov. 5:11-13.)

     13. Who are our parents in the widest natural sense.

     In the widest natural sense our "father" is the law and the government of our country, and our "mother" is our native land; for these provide for our needs and our protection in general even as our parents provide for these things in particular.

     Let every son be subject unto the higher powers; for there is no power but of God: the powers that he are ordained of God. (Rom. 13:1.)

     14. Our duty to our country and its government.

     Our duty to our country demands respect for its chief ruler and his subordinate officers; devotion to the institutions of our nation and obedience to its laws; determination to live and work for our native land, and, if necessary, to die for it.

     Obey them that have rule over yen, and submit yourselves; for they watch for year souls as they that must give account, that they may do it with joy, and not with grief. (Heb. 13:17.)

     15. Disobedience the first of all evils to tempt a child.

     Every child is tempted first of all by the evil of disobedience, for as soon as his self-will develops he desires to follow it rather than the will of his parents.

     The rod and reproof giveth wisdom; but a child left to himself bringeth his mother to shame. (Prov. 29:15.)

     16. The nature of the self-will with the child.

     In the self-will of the child, though at first it may seem innocent, there lurk the seeds of all the evils of the love of self, which, if uninstructed and unrestrained, will lead to every sin and at last to eternal misery.

     The heart is deceitful above all things, and desperately wicked: who can know in (Jer.17:9.)

     17. The evil that is first of all to be shunned.

     The first of all evils to be shunned by a child or young person is the evil of disobedience, for it involves all other evils, and is the entrance-gate to hell; but obedience involves all other goods and is the gate of entrance into heaven.

     As many as I love, I rebuke and chasten; be zealous, therefore, and repent. (Rev. 9:19.)

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     18. The foundation of obedience.

     Obedience, with the very young, must be founded on fear, at first the fear of external punishment; then the fear of shame and mental suffering; later the fear of eternal damnation, and finally the fear of the evil itself which leads to hell.

     The fear of the Lord is the beginning of wisdom. (Ps. 111:10.)

     19. The nature of parents who do not punish disobedience in their children.

     Parents who will not punish a disobedient child are neither wise nor merciful, for they encourage the evil in the child and deliver him to every misery both in this world and in the world to come.

     Whom the Lord loveth He correcteth, even as a father correcteth the son in whom he hath delight. (Prov. 3:12.)

     20. Why, as servants, we should obey our masters.

     Servants must obey their masters because otherwise no useful work can be accomplished among men. All men are servants, and the more willingly they obey, the more useful and honorable becomes their service.

     Servants, obey in all things Your masters; not with eye-service as pleasers of men, but in singleness of heart, fearing God. And whatever ye do, do it heartily, as to the Lord sad not as onto men. (Col. 3:22. 23.)

     21. That in obedience there is nothing of slavery or shame.

     Obedience alone opens the way to freedom and honor. He who has never learned to obey can never learn to control himself; self-control, or self-government, is identical with freedom.

     Likewise, ye younger, submit yourselves unto the elders. Yea, all of you be subject one to another, and be clothed with humility, for God resisteth the proud, but giveth grace to the humble. (I Peter 5:5.)

     23. Why obedience is called "the first law, of heaven."

     It is everywhere so called because every law of heaven would be of none effect without obedience. The higher heavens rest upon the natural heaven, which is the heaven of simple obedience, for this virtue is the foundation of all order in heaven, and of all heavenly order on the earth.

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     23. Why obedience is the foundation of order.

     It is the foundation of order because without obedience the will of everyone would fight against the will of all others, resulting in disorder in every family, disaster in every community, and lawlessness and destruction in every land. Society would perish like a ship's crew in mutiny against its captain, or like an army rebelling against its commander.

     24. The effect of obedience upon the mind of the child.

     By the habit of obedience the child gains the power of mental concentration, the ability of gathering together all the forces of the mind in the effort to do that which is commanded. This, again, fosters the power of self-compulsion in the endeavor to abstain from any particular evil.

     25. The most important effect of obedience.

     The most important effect of obedience is that it cultivates in the child the affirmative spirit, the spirit which answers "yea, yea" to the leading of parents, teachers, and most especially to the teachings of the Lord in His Word. This spirit leads to all intelligence and wisdom, and finally to eternal salvation.

     26. The opposite of the affirmative spirit.

     The opposite is called the negative spirit, which doubts and denies everything superior to its own limited knowledge and reason. It is the spirit of rebellion, which leads to all folly and insanity, and finally to the denial of Divine Revelation and to revolt against the Lord Himself.

     27. Our great Exemplar of obedience.

     The One whom we are to follow in the lesson of obedience is our Lord Jesus Christ in His human. The human which He inherited from the mother inclined, like our own human, to disobedience and rebellion against the Divine Will; yet He always conquered over the human will, and in the darkest hour said, "Not my will, but Thine, be done."

     28. The meaning of the Fourth Commandment in its spiritual sense.

     To honor father and mother, in the spiritual sense, is to love and obey God and the laws of His Kingdom. In heaven the angels, and the little children who come to them from the earth, know no other father than the Heavenly Father, and no other mother than His Kingdom which is His Bride and Wife.

     Call no man your father on the earth; for One is your Father, who is in the heavens. (Matth. 23:9.)

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     29. Why the Lord's Kingdom and Church are called our spiritual mother.

     His Church is our spiritual mother, because as a mother gives birth to her children and afterwards nourishes and protects them, so the Church provides the means of spiritual birth, nourishes her children with spiritual food from the Word, and by her sphere and teachings protects them from falsities and evils.

     And I, John, raw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Rev. 21:2.)

     30. What is meant by "the Church."

     The word "Church" means, literally, "that which is of the Lord" among men. The distinct and visible Church consists of all those who openly acknowledge the Lord Jesus Christ as the only God of heaven and earth and worship him according to His Word.

     31. The meaning of the Fourth Commandment in its celestial sense.

     Our "Father," in the celestial sense, is the Lord Jesus Christ, as He has now revealed Himself at His Second Coming in the Heavenly Doctrine of the New Jerusalem. And our "mother," in this sense, is the Communion of Saints.

     32. What is meant by the "Communion of Saints."

     By the "Communion of Saints" is meant the Church Universal throughout the world, which consists of all those, among Christians or Gentiles, who in simplicity believe in God and live in charity to the neighbor.

     33. The mission of the New Church to the Church Universal.

     The New Church is to be the heart and lungs to the Church Universal as its body, bringing to it the Divine light and life of the everlasting Gospel, and thus establishing by His Truth the Kingdom of the Heavenly Father from end to end of the earth.

     Arise, shine, for thy Light is come, and the glory of the Lord is risen upon thee. For, behold, darkness doth cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy Light, and kings to the brightness of thy rising. (Is. 60:1-3)

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     V.

     THE FIFTH COMMANDMENT.

     Thou shalt not kill.

     1. The evil forbidden in the natural sense of this Commandment.

     It is the most enormous of all sins, the evil of murder, the destruction of human life, when deliberately planned by a heart full of hatred.

     What hast thou done? The voice of thy brother's blood crieth unto Me from the ground. (Gen. 4:10.)

     2. Why murder is the most enormous of all sins.

     It is the most enormous because it is the lowest, grossest and most deadly of all crimes against the neighbor. It comes from the deepest of all the hells, and looks to the destruction of the entire human race. For this reason it is placed first among the evils forbidden in the second table of the Decalogue.

     3. That killing is not always the same as murder.

     Killing is not the same as murder, unless done from anger and hatred. It is not murder when done to defend our life, our home, and our country. It is not murder to execute a murderer according to the law in order to defend human society.

     4. The meaning of "killing," in a wider sense.

     In a wider sense it includes many evil passions, such as anger, violence, cruelty, and revenge, in all of which the spirit of murder lies hidden.

     5. The sins of this spirit among children and young people.

     The signs are shown very early in the love of quarreling and fighting, in the love of teasing and tormenting helpless animals, in the love of ruling over weaker comrades, and in the desire to "pay back" every slight offense. If unrestrained, these evil affections grow to the murderous love of hatred and revenge

     Thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself. (Lev. 19:18.)

     6. The real harm in the love of taking revenge.

     To take revenge is to pay back evil by committing another and similar evil; it is the same as to transfer the evil of another person to ourselves and make it our own evil. And to cherish the thought of revenge; is to invite hell itself to enter and take possession of our heart.

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     Avenge not yourselves; for it is written, Vengeance is Mine; I will repay, saith the Lord. (Rom. 12:19.)

     7. The opposite of the spirit of revenge.

     The opposite is the spirit of forgiveness. To forgive is to remove from our mind the thought of evil done to us by others.

     As we do this, the Lord can enter into our heart and remove our own evils.

     For if ye forgive men their trespasses, your Heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. (Matth. 6:14, 15.)

     8. The meaning of "killing," in a moral sense.

     To kill, in a moral sense, is to injure the good name and honor of our neighbor by tale-bearing, gossip and slander. These evils look to the destruction of his character and usefulness, which a true man values more than his earthly life.

     The tongue is a little member and it boasteth great things. Behold bow a little fire kindleth a great matter. And the tongue is a fire, a world of iniquity, and it is set on fire by hell. (James 3:5, 6.)

     9. The meaning of "killing," in the essential natural sense.

     It means, in its essence, to cherish the infernal passions of anger, cruelty and hatred, for within these evils the killing which is murder lies smouldering like fire in glowing coals beneath the ashes.

     10. The origin of anger and hatred.

     These passions arise from nothing but the love of self, which is the fire of hell in man. When this love is opposed it first bursts into the flame of anger, and when anger is long cherished it becomes enmity and finally a deadly hatred.

     11. The danger in giving way to anger.

     Anger is a sudden influx of evil spirits into the mind and the blood, shutting off the influx from heaven. In this state a man has lost control over himself and knows not what he is doing.

     12. The three essentials of hatred.

     To hate is to be continually thinking evil of the neighbor, continually intending evil against him, and continually striving to bring all evil upon him, in this world and forever.

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     13. How the spirit of murder shows itself in hatred.

     If a person who hates another felt free to do what he would wish, without fear of the law, he would finally commit murder. In the other life this fear is removed, and the spirit then tries to commit that which he had inmostly desired to do while on the earth.

     Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. (Matth. 10:28.)

     14. What becomes of a hater in the other life.

     After death he casts himself into the hell of murderers, where all seek the life of everyone. But as he finds that life cannot be destroyed in the other world, he now employs his malice and cunning to destroy charity and faith among innocent spirits and men.

     He who loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. (I. John 3:14, 15.)

     15. The meaning of "killing," in a spiritual sense.

     Spiritually, it means the endeavor to destroy the spiritual life of men by persuading and seducing them away from faith in the Lord and from the life of religion.

     16. What is meant by "killing" in the inmost sense.

     At the bottom it means hatred against the Lord Himself, for this is the inmost fire blazing in the heart of hell. Above all things the infernals fear and hate Him who is Justice, Innocence and Love itself.

     If a man say, "I love God," and hateth his brother, he is a liar; for be that loveth not his brother whom be hath seen, how can he love God whom be hath not seen. (I. John 4:20.)

     17. Why hatred of the neighbor always includes hatred of the Lord.

     To hate a person is to hate also all those who love that person. The Lord loves everyone, and therefore it is impossible to hate any one without also hating the Lord at the same time.

     (To be continued.)

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WORD AND THE WRITINGS 1917

WORD AND THE WRITINGS W. H. ACTON 1917

Editor NEW CHURCH LIFE:
     A series of articles by me, in the N. C. QUARTERLY, on "The Word and the Writings" in their relation to the second advent of the Lord, has been made the occasion, from time to time, of adverse comment in the pages of the LIFE. As these animad-versions are of such a character as to produce, in the minds of those who have not read them, a wrong impression of what the articles actually teach, I ask permission, to call attention to one or two things that appear to have been overlooked in the criticisms to which I have referred. Without any intention on my part to enter into a controversy on the subject, I wish to point out that neither in the pages of the LIFE, nor in what you are pleased to call the Rev. G. C. Ottley's "brief but brilliant refutation" of my article in the January no. of the QUARTERLY, 1915, has a single argument I have adduced been touched, still less "refuted." Indeed, I fail to see how the position which I have endeavored to present can be overthrown, seeing that it is based solidly and rationally upon the Divine authority of the Writings themselves. In my final reply to Mr. Ottley in the QUARTERLY for last July, I pointed out that in no single instance has he even referred to, still less "refuted," the following arguments which are opposed to the claim that the Writings are the Word of God:

     1. The Writings are not, and nowhere claim to be, the Spiritual Sense of the Word, still less the Word in its Spiritual Sense; and, even if they were the Internal Sense, it would still be inadmissible to call them the Word in view of the explicit teaching that "the Celestial and Spiritual Senses are not the Word without the natural sense, thus until the Word is in its ultimate, which is the sense of the letter." (T. C. R. 215; S. S. 39; A. E. 1087.)

     2. Since the Internal Sense is the Soul and Life of the Word, like the spirit of a man, it can nowhere else appear and manifest itself than in its own body or ultimate, which is its external or literal sense.

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3. Hence also, the Lord has made His Second Advent nowhere else than by revealing Himself in the Letter of the Word,-the "clouds of heaven." This He has done by revealing the Doctrine of Genuine Truth, by which the Spiritual Sense-the "Power and Glory" of the Word are made manifest, but "only to those in the spiritual affection of truth." This is the universal teaching of the Writings concerning the "Coming of the Son of Man." See A. E. 594, 36; A. C. 9405-7; T. C. R. 776-7. It is, therefore, incorrect to say that the Lord has made His Second Coming in the Writings, except in the sense that these are regarded as the instrumental means by which He appears in the literal sense of the Word. The Lord's Advent is declared to be His manifestation of Himself in the letter of the Word as its spirit and life. There in the Letter, read and understood in the light of the Divine Doctrines now revealed in the Writings, can man see and draw near the Lord, interrogate Him and receive response, as is explicitly declared in S. S. 48, 97, 98; T. C. R. 222, 218; A. E. 36, 594, 1089. This was also represented by the urim and thummin in the ephod of Aaron, by which the Lord was consulted and responses made in the Israelitish Church. (DE VEREO 20; A. C. 9905; S. S. 44.) Moreover, since the Lord is in the Spiritual Sense of the Word "with His Divine, and in the natural sense with His Human," (Inv. 44), does it not follow that, as the Divine can be approached only in the Human, so in like manner the Spiritual Sense can be seen only in the sense of the Letter? and that when we see the Spiritual Sense there disclosed in the light of the Heavenly Doctrines, then and not until then, can we see the Lord in His Divine Human for the Father can be seen and approached only in the Son, (Jn. xiv:6-11). This is clearly set forth by Bishop N. D. Pendleton in his address to the recent Assembly: "These Writings were, therefore, to be regarded as a Divine revealing of the Human glorified, and as such they constituted the sole means by which His Second Coming could be brought about." This is, in fact, the teaching of the Academy as set forth in the WORDS FOR THE NEW CHURCH. (See Vol. I, p. 39, 46-7, 345.)

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     In reply to Mr. Ottley I said that the practical tendency of the position taken by those who assert that the Writings are the veritable Word of God has been to emphasize the study of the Writings to the neglect of the study of the Word in its literal sense. For if the Writings are the Word of God, where Divine Truth is revealed clearly and rationally, what need is there to study the Letter where Divine truth is presented for the most part so obscurely?

     It is, indeed, true that the Word must be read according to Doctrine, and, in the New Church; according to the Heavenly Doctrine, which discloses the Spirit and Life contained within the letter. But to study the Doctrine even as the revelation of Divine Rational and Philosophical Truth, and not at the same time with the view to seeing the interior Divine Truths of the Spiritual Sense contained within the Letter, is to gather together the equipment of a miner, and not to apply it to obtain the precious treasures hidden in the earth.

     In regard to this I am happy to find myself in hearty accord with Professor Odhner, who must feel not a little surprised to find himself at variance with the Editor of the LIFE. For the sake of comparison I will set the two in apposition: [They are sequential in the electronic version, labeled "A" and "B," rather than in columns, as in the original text.]

     [A] In an excellent article which appeared in the JOUR. OF EDUCA., Oct., 1913, pp. 90-1, written for the purpose of urging that the religious instruction given in the schools of the Academy ought to be "based more directly upon the letter of the Word itself, instead of basing it immediately upon the Writings as the text-books of instruction." Prof. Odhner says, "For years we have realized that our students have been lacking in a knowledge of the letter of the Word, but we have not, perhaps, realized the full significance of such a lack of fundamentals.

     "The admitted weakness of our pupils in the letter of the Word is certainly a serious fault, a fundamental and far-reaching deficiency,-one that cannot be dismissed with slight regrets. . . . (The pupils) are immediately introduced to the Writings themselves, and; while there are continually references to the letter of the Word, for the purpose of confirming the Doctrine, there is no further study of it in systematic form."

     [B] The Editor of N. C. LIFE, carried away by the furor controvert and, writes, in reference to the change made in the QUARTERLY;-that the practical tendency among those who acknowledge the Writings as the Word of God has been to neglect the study of the Word: "But what are the actual facts in the case? For some forty years it has been the universal custom among the people thus accused, to read a chapter of the Sacred Scripture, daily in the family worship, while reading at the same time a lesson from the Heavenly Doctrine. Can this, in justice, be termed a neglect of the letter of the Word?" He then refers to the study of the Word in the original languages which has been an essential and distinctive feature in the curriculum of the Academy Schools; also to the "almost innumerable articles" on the history, geography, ethnology, etc., of the Word, and asks, "Do these facts support the charge that the practical tendency of those who acknowledge the Writings as the Word, has been to neglect the study of the literal sense.

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". . . But we ask, however much we may have been at fault, what evidence is there that the letter of the Word has been more studied in those quarters of the Church where the Writings are not acknowledged as the Word of God?"

It is readily admitted that there is no "neglect" of the Word or lack of reverence paid to it; but what is claimed in the N. C. QUARTERLY is that the study of the letter is neglected, that is, the systematic study of it. It is very manifest, even from the LIFE itself, that whilst there is abundant evidence of the study of the Writings, we do not find anything like the same systematic study of the letter; nor is there any systematic attempt to confirm the doctrines from the letter, which the Writings insist must be done if those doctrines are to have power. Although the Editor denies the tendency spoken of, he nevertheless admits the "fault," which he ingeniously proceeds to condone, in the case of those who agree with himself, by asking, what evidence is there that those who deny that the Writings are the Word, study the letter more? I think there is abundant evidence, at least, especially in the Sunday Schools and Bible classes; but unfortunately in these cases, though the Writings are read, there is little evidence that they are systematically studied. Truly do the Lord's words apply in both cases: "These things ought ye to have done and not to leave the other undone." For the Word cannot be understood without the Heavenly Doctrine; but the doctrine of the Church not confirmed from the sense of the letter of the Word has not power." (DE VERBO 20), A. E. 356, etc.

But by the systematic study of the Word in the letter more is meant than the search for doctrinal confirmations, necessary indeed as this is. Neither is the study of the history, geography, ethnology, etc., what is meant, useful as these studies undoubtedly are, in aiding in the right understanding of the literal sense.

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The systematic study to which I refer is that which will enable us to see the "spiritual which is within the natural," (A. E. 116e); in other words, will enable us to see the literal sense as the actual, living, natural form, of the spiritual sense, within; the spiritual world within the natural; the DIVINE of the Lord within His HUMAN.

In reference to Mr. Ottley's "Rejected" communication, I may be permitted, perhaps, to point out two things; First: Whether thirty years ago I did, or did not, believe the Writings to be the Word of God in the unrestricted sense maintained by himself and the LIFE, has really no bearing whatever upon the truth of the falsity of the question at issue. Second: In seeking to prove what he is pleased to calf my "complete volte face," Mr. Ottley has forgotten that the letter from which he quotes to establish his conclusion was written against the idea that the Letter regarded in itself, and apart from interior spiritual contents is Divine and holy. In a somewhat lengthy correspondence with another Minister some sixteen years ago, I urged that there is a distinction to be observed between the Doctrine of Genuine Truth revealed by the Lord in the Writings, and the Spiritual Sense, which can be seen only in the Letter. My correspondent, though denying my conclusion, was both unable, and, as he also admitted, unwilling to discuss this matter; but my arguments were submitted by him to Mr. Ottley, who also refused, both at that time and some ten or twelve years later, to discuss them on the ground that our difference was "a mere matter of terms." Although I now recognize that in 1886 I did not see as clearly as I came to do afterwards, the essential distinction between the Doctrine of Genuine Truth and the Spiritual Sense, which it reveals, I never had the idea that the Writings are the Word in the ultimate sense taught by you in the LIFE of recent years, but only in the restricted sense spoken of in my article in the QUARTERLY. I well recall taking strong exception to the notion that the Writings are an ultimate literal form of the Word when it was first developed in the TIDINGS by the Rev. E. S. Hyatt. Mr. Hyatt held that "the letter of the Writings is a portion of the letter of the Word," though not the most ultimate of all," (1892, p. 84). "We must learn to regard the Writings as a literal form of the Word." (ib. p. 86.)

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"If the Writings are the Word, the literal form of the Writings must be a literal form of the Word, and that the letter thereof is of the Word." This is set forth as "an incontrovertible conclusion." (ib. p. 86.) This is certainly not the view held by the founders of the Academy, nor by those who, like myself, spoke of the Writings as the Word only in the restricted sense of their being one with the Internal Sense, which is the very soul of the Word and the only means by which the Lord has made His Second Advent.

     If the Writings are acknowledged and studied as giving to the New Church an immediate revelation of Divine Doctrine from the Lord Himself, I fail to see how any additional weight is given to their Divine Authority by calling them, the Word of God to the New Church. This is a term applied solely to the Sacred Scriptures except when used to denote the Infinite Divine Truth which is beyond all finite apprehension On the other hand, I do see a very manifest danger that inevitably arises through the confusion of thought brought about by the failure to keep distinct the difference between the internal and external revelation of Divine Truth, or between the Doctrine of Genuine Truth revealed in the Writings, and the Spiritual Sense contained within the Letter, or, in other words, between the Light and the objects of spiritual thought and affection which that Light reveals.
     Yours faithfully,
          W. H. ACTON.

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Church News 1917

Church News Various 1917

     FROM OUR CONTEMPORARIES.

     BRYN ATHYN, PA. There is no season in the year that finds Bryn Athyn more gay and lively than the Christmas holidays. All the activities center around the one event,-the Christmas festival proper, which took place this year on the Sunday afternoon preceding Christmas day. In this event we find portrayed our deepest emotions and the central theme of our religious life, namely, the birth of the Lord on earth. As the years have rolled by there has been more and more effort to make the tableaux a living portrayal of the sacred events of the nativity. This year a distinct advance was made over everything that has ever gone before. Especially the last three tableaux-the visit of Mary to Elizabeth, and Mary's song of glorification, the appearing of the angelic hosts to the watching shepherds, and the nativity scene, were inspiring beyond description in their sublime and truly artistic combination of posing, singing, and recitation. The recitation of the Magnificat by Miss Elsie Synnestvedt, and the angel's sung by Miss Creda Glenn, were particularly inspiring. The success of the occasion was due to the hard and well directed work of the committee, which was composed of Misses Winnie Boericke, Constance Pendleton, Freda Pendleton, Jane Potts; and Mr. Winifred Howard.

     A moving feature of the Christmas celebrations for many years has been the address by Bishop W. F. Pendleton to the children. This year the realization that with the coming new year the Bishop would retire from the pastorate added much to the impressiveness of his remarks.

     At the end of the service the Boys' Academy and the Girls' Seminary, together with the College and Theological School, presented to our much-beloved Bishop a copy of CONJUGIAL LOVE, bound in morocco and inscribed with his name. In receiving this gift the Bishop made some remarks that deeply moved all who heard them.

     The event of Bishop W. F. Pendleton's retiring from the pastorate of the Bryn Athyn Society immediately created new problem. Ex-Officio, Bishop W. D. Pendleton is the pastor of our Society, but his time is so completely filled with the work of the General Church and the administration of the Academy that an assistant pastor has become an imperative necessity. A meeting was therefore called of the Bryn Athyn Society for the purpose of calling an assistant pastor. The Bishop submitted the names of the possible candidates, from whom the Rev. George de Charms was selected as the choice of the Bryn Athyn Society.

     During the holidays we were glad to welcome home again many of our old friends. Among these were: Richard Price, Richard de Charms, Francis T. Roy, K. E. Hicks, Harold Sellner, Arthur Wells, Geoffrey Childs, Bertrand Smith, Raymond Bostock, Fred. Grant, and Gerrit Barger. This influx of the "old fellows" always brings with it good times.

     The long expected return of Mr. Alfred H. Stroh, after an absence of more than ten years in Sweden, was hailed with pleasure by his old friends; he will probably remain here for several months. Steps are now being taken looking to the completion of the work of phototyping the remaining theological manuscripts of Swedenborg in Stockholm. K. R. A.

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     PHILADELPHIA, PA. Our Christmas service was held on Sunday December 24. The Chapel was prettily decorated and a very full service was conducted by the Pastor, in the course of which Mrs. Donald S. Edmonds favored us with beautiful vocal selection. At 4 o'clock the same afternoon, a Children's Service was held, followed by a festival. Seventeen children were present, taking some part in the celebration. The Sunday School had learned a number of songs and verses for the occasion. The address by the pastor was on the subject of Christmas gifts and
especially on the meaning of the gold, frankincense and myrrh presented by the wise men. After the services representation was shown, Picturing the Wise Men following the Star to Bethlehem; a few pictures were thrown on the screen illustrating the nativity and explained for the children.

     The ladies prepared a pretty little basket of fruit and a mounted Biblical picture for each child, which was the source of great joy.

     The Sunday School class presented a Teacher's Bible to their teacher, Miss Dorith B. Soderberg, in appreciation of her work.

     On December 31st a New Year service was held in the morning, and the Holy Supper was administered in the afternoon.

     The meeting of the Advent Club was held on Thursday, December 14.

     President W. H. Alden, Jr., presented a paper on Single Tax, as put forth in Henry George's book, "Progress and Poverty, after which a lively discussion ensued. F. A. D. S.

     DENVER, COLO. Christmas Sunday in this city was a royal day as to weather,-mild, brilliant with sunshine, and with snow enough on the ground to supply the always delightful Christmas feeling.

     In the chapel the trees and the "representation" were in readiness for the children's celebration, giving a very agreeable touch of festivity to the room. The morning service was very rich in "good things" and gave great satisfaction to the considerable number who were present.

     At four o'clock the children came, eager to see the preparations that had been made for their service. They entered the chapel at the back and formed in line in the kitchen for the procession. When all was ready the door was opened and they marched into the auditorium carrying lighted candles, which they set down in front of the representation. Their songs, including the anthem in Hebrew, "Seoo Shearim," were sun joyously and heartily. When the time came for the distribution of gifts, first of all two little girls, Marion Allen and Mildred Bergstrom, were presented with copies of the Word, they having reached the age of seven years. This was the society's gift as a memorial of their baptism. Now came the merry time of receiving and opening the various packages handed to each child by the pastor. Special mention should be made of the gift from a friend of the Sunday School of "The Arrival of the Shepherds," Lerolle. The oldest child representing a family was called to receive the gift so that each family has one of these beautiful pictures to remind them of the Lord's birth and the shepherds' adoration. On Christmas day the Holy Super was administered at eleven o'clock. The number of those partaking was seventeen.

     November 17 was the time of the annual meeting of the society, and it was then decided to make some small improvements in the building that would better the facilities for our work. Since then a partition has been taken down giving more room in the kitchen; an end of the outside porch has been enclosed to make a store-room, and the roof of the porch shingled.

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A large bench has been made for the auditorium, which increases the seating and adds to the dignity and attractiveness of the room. The unusually early coming on of winter and the spells of severe cold have hindered our progress so that the finishing up remains to be done when we have warmer weather. L. W. T. D.

     CHICAGO, ILL. Since the last LIFE letter the Sharon Church has enjoyed a period of progress and a season of good cheer. It is not only that the services have developed in spiritual content and devotional power, but the response on the part of the society has brought about fuller co-operation and greater spontaneity in the active uses and life of the society.

     This was especially manifest in the Christmas celebration whose preparation gave the elders almost as much pleasure as its carrying out gave the children. The celebration was held in the beautiful studio of the Fine Arts Building, where the society holds its regular meetings after the service of praise and glorification there was a stereopticon exhibit of scenes from the Lord's life on earth. A social gathering followed with a Christmas tree and presents for the children.

     The Ladies' Auxiliary holds its fortnightly meetings with great regularity. Its second bazaar, held before the holidays, besides proving a social success, brought in a substantial return.

     The monthly meetings of the pastor's Council have developed distinct social qualities in addition to their use as a clearing house for the discussion of problems of church life, local and general. Occasionally the pastor introduces some practical theological theme for general discussion.

     There have been more strangers and New Church visitors at the services than usual, resulting in the addition of two regular attendants. Three new pupils have joined the Sunday School, which continues its work with organized classes and courses of instruction. And, lastly, three babies have been born during the past month-all prospective members of the Sharon Church. D. H. K.

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Pittsburgh District Assembly 1917

Pittsburgh District Assembly HOMER SYNNESTVEDT 1917

     ANNOUNCEMENTS.

     SPECIAL NOTICE.

     The Pittsburgh District Assembly will be held at 4928 Wallingford Street, on March 16-18, inclusive, 1917. All members and friends are cordially invited.
     HOMER SYNNESTVEDT.
462 South Atlantic Ave., Pittsburgh, Pa.

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MIXED MARRIAGES 1917

MIXED MARRIAGES Rev. HOMER SYNNESTVEDT 1917

NEW CHURCH LIFE
VOL. XXXVII MARCH, 1917          No. 3
     (A paper read at the Ninth General Assembly, Bryn Athyn, Pa., June 17, 1916.)

     We read in Ezekiel 11, 3-5:

     "And he said unto me, Son of Man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me; they and their fathers have transgressed against me, even unto this very day.

     For they are impudent children, and stiff hearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God.

     And they, whether they will hear or whether they will forbear (for they are a rebellious house), yet shall they known, that there hath, been a prophet among them."

     This day, my brethren, hath this prophecy been fulfilled in your sight, for the Lord Himself, who as God Incarnate, was and is the fulfillment of all prophecy, has at this day in His Second Coming given unto us the full meaning of all these prophecies. The Son of man, who comes to us to-day, charged with the solemn mission of warning us, and delivering from the impending damnation all who will hearken, means nothing more, nor less, than the Heavenly Doctrine of the New Jerusalem. Here alone is to be heard the voice of the Divine Watchman. No less than of old is it incumbent upon us to listen to what his voice says, and nowhere is its message of more urgent import than in its revelation of the real internal state of the world called Christian, of which we are a part.

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     "A rebellious nation that hath rebelled against me; they and their fathers have transgressed against me, even unto this very day."

     Let us hear the voice of the prophecy, concerning marriages within the Church, upon which depends the hope of real and consistent progress in the upbuilding of the great new church, crown of all the ages, which is now set before us, and to which we have been invited.

     The teachings upon this subject are especially set forth in three sets of passages, viz., HEAVEN AND HELL, 367-91 in the chapter on marriages in Heaven; in CONJUGIAL LOVE, 240-2, under the causes of cold and separation in marriages; and ARCANA COELESTIA, 8998, where is explained the law for the sale of a Hebrew maid-servant to a foreign master.

     The same law is also referred to, or involved in many other places, as in the APOCALYPSE EXPLAINED, in the explanation of the Sixth (A. V.-seventh) commandment. For our present purpose, however, it will suffice to read the passages which follow:

     "From what has now been said about the origin of conjugial love one may conclude who are in that love, and who are not; namely, that those are in conjugial love who are in Divine good from Divine truths; and that conjugial love is genuine just to the extent that the truths are genuine with which the good is conjoined. And as all the good that is conjoined with truths is from the Lord, it follows that no one can he in true conjugial love unless he acknowledges the Lord and His Divine; for without that acknowledgment the Lord cannot flow in and be conjoined with the truths that are in man.

     "Evidently, then, those that are in falsities, and especially those that are in falsities from evil, are not in conjugial love. Moreover, those that are in evil and in falsities therefrom have the interiors of their minds closed up; and in such, therefore, there can be no source of conjugial love; but below those interiors, in the external or natural man separated from the internal, there can be a conjunction of falsity and evil, which is called infernal marriage. I have been permitted to see what this marriage is between those that are in falsities of evil, which is called infernal marriage.

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Such converse together, and are united by a lustful desire, but inwardly they burn with a deadly hatred towards each other, too intense to be described.

     "Nor can conjugial love exist between two partners belonging to different religions, because the truth of the one does not agree with the good of the other; and two unlike and discordant kinds of good and truth cannot make one mind out of two; and in consequence the love of such does not have its origin in any thing spiritual. If they live together in harmony it is solely on natural grounds. And this is why in the heavens marriages are found only with those who are in the same society, because such are in like good and truth and not with those outside of the society. It may be seen above that all there in a society are in like good and truth, and differ from those outside of the society. This was represented in the Israelitish nation by marriages being contracted within the tribes, and particularly within families, and not outside of them." (H. H. 376-379.)

     "THE FIRST OF THE INTERNAL CAUSES OF COLD IS THE REJECTION OF RELIGION BY BOTH OF THE MARRIED PARTNERS.

     "With those who reject the holy things of the church from the face to the back of the head, or from the breast to the back, there does not exist any good love; if any proceeds apparently from the body, still there does not exist any in the spirit. With such persons goods place themselves outside of evils, and cover them over as clothing glittering with gold covers a corrupt body.

     "THE SECOND OF THE INTERNAL CAUSES OF COLD IS, THAT ONE OF THE MARRIED PARTNERS HAS RELIGION, AND THE OTHER HAS NOT.

     "The reason is, that their souls cannot help being in discord, for the soul of one is open to the reception of conjugial love, while the soul of the other is closed against the reception of that love. It is closed with the one who has not religion, and it is open with the one that has. Hence it is not possible for two such married partners to dwell together; and when once conjugial love is banished, there ensues cold; but this is with the married partner that has no religion. This cold is not dissipated except through the reception of a religion agreeing with that of the other, if the latter is a true one.

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Otherwise, with the married partner who has no religion, there ensues cold, which descends from the soul into the body, even the cuticles, in consequence of which he (or she) finally cannot bear to look his (or her) married partner directly in the face, or accost her (or him) in a communion of respirations, or to speak to her (or him) except in a distant tone of voice, or touch her (or him) with the hand, and scarcely with the back; not to mention the insanities which, proceeding from that cold, creep into the thoughts, which they do not make known; and this is the reason why such marriages are dissolved of themselves. Moreover, it is known,-that an impious person thinks meanly of his married partner; and all who are without religion are impious.

     "THE THIRD OF THE INTERNAL CAUSES OF COLD IS, THAT ONE OF THE MARRIED PARTNERS HAS A DIFFERENT RELIGION FROM THE OTHER.

     "The reason is that with such persons good cannot be conjoined with its own corresponding truth; for, as was shown above, the wife is the good of the husband's truth; and he is the truth of the wife's good. Hence out of two souls there cannot be made one soul; and hence the fountain of that love is closed, and when this is closed, a conjugial state is entered upon which has a lower place of abode, and which: is that of good with another truth, or, of truth with another good than its own, between which there does not exist any concordant love: hence with the married partner who is in falsities of religion, there commences a cold, which is intensified in proportion as he (or she) differs from the other. Once in a great city I was wandering through the streets seeking a place of abode, and I entered a house where there dwelled married partners of different religions. As I was ignorant of this fact the angels spoke to me and said, 'We cannot remain with you in that house, because the married partners there are in discordant religions.' This they perceived from: the internal disunion of their souls." (C. L. 240-2.)

     "To sell her to a strange people he shall have no power. That this signifies not to those who are not of the faith of the church, is evident from the signification of 'a strange people,' as being those who are outside of the church, thus who are not of the faith of the church (see n. 2049, 2115, 7996); and from the signification of 'selling,' as being to alienate (of which just above, n. 8997).

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In regard to this, the case is that those who have been born within the church, and from infancy have been imbued with the principles of the truth of the church, ought not to contract marriages with those who are outside of the church. The reason is that there is no conjunction between them in the spiritual world, for every one in that world is in consociation according to his good, and the truth thence derived; and as there is no conjunction between such in the spiritual world, neither ought there to be any conjunction on earth. For regarded in themselves marriages are conjunctions of dispositions of the minds, the spiritual life of which is from the truths and goods of faith and of charity. On this account moreover marriages on earth between those who are of a different religion are accounted in heaven as heinous, and still more so marriages between those who are of the church and those who are outside of the church. This also was the reason why the Jewish and Israelitish nation was forbidden to contract matrimonies with the Gentiles (Deut. vii, 3, 4), and why it was absolutely heinous to commit whoredom with them (Num. xxv,1-9). [2] This appears still more evidently from the origin of conjugial love, which is from the marriage of good and truth (n. 2727-2759). When conjugial love descends from this source, it is heaven itself in man. This is destroyed when two consorts are of unlike heart from unlike faith. From this then it is that a maidservant from the daughters of Israel, that is, from those who are of the church, was not to be sold to a strange people, that is, those who are outside of the church; for these would then betroth her, that is, would we conjoined with her, and would thus profane the things which are of the church; and therefore it is said that this is 'to act treacherously.'" (A. C. 8998.)

It will thus be seen that the Heavenly Doctrine now revealed by the Lord for the formation and guidance of a new age, or a New Church, is clear and emphatic in the statement of the basic law of order against mixed marriages. Common sense teaches the same thing. If religion is anything with us it occupies the plane of our highest ideals and deepest emotions.

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It is that from which we will think and conclude. It is therefore of the utmost importance that life partners should have common ground here, if anywhere. But in undertaking to carry out this law and especially to apply it when the time comes to ourselves, we are confronted by three giants with drawn swords. One of these is well nigh invincible. He has a flashing golden helmet and shield, and he radiates a rose colored refulgence from the flaming crimson of his tunic. When he shakes his curly locks there is a fragrance that: is well nigh intoxicating. He is armed with far darting weapons against which no ordinary defense is secure. His name is, "Sir Amour."

     Behind him, defending him on either flank, are two other knights, covered with a pale mantle of thought. These fight with net and trident. One is the doubt whether one has much religion to give away or to mix, and the other persuades that the desired one has true sympathy with our deepest aspirations, and is thus essentially one with us, although not formally so yet.

     Now this Sir Amour is a right valiant knight, and it is intended that he, with his two brothers, Humility and Charity, should ever fight for our protection and peace. But we are living in dreadful times of judgment and of internal division, and so we occasionally find ourselves under the necessity of withstanding him. Our judgment is sometimes brought into conflict with our natural feelings, and at such times it behooves us to hold a tight rein, and to wait until the state passes or until we receive further indications.

     The teaching of HEAVEN AND HELL, NO. 376, comes in here: "Conjugial love is genuine, just to the extent that the truths are genuine with which the good is conjoined." The heart alone cannot decide our choice,-a choice which is destined to last to eternity,-no more than the head alone without the heart. The good and the truth must be together in this choice.

     There are two means of guarding against being led by our natural affections into a marriage that does not have the Lord and the New Church as its center. The best is, to be forewarned, and not allow the love to go forth too far until there is scrutiny and some evidence of a real reception of the Church.

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This is difficult and some are not so constituted as to make it likely that they will do so. However, it should be impressed upon the young as the best way.

     The other way is still more difficult, for it must undertake to control and deny the natural affection after it has gone so far as to have a hold upon the heart. Yet even this ought to be undertaken if it is clear to the understanding that there is no real solid common ground of religion. Genuine conjugial love must proceed from the mind as well as from the heart.

     To those in this case it has to be pointed out that the first love, which comes with such a full persuasion that it is eternal and unique, is not necessarily so at all. Time, or the arrival of a still more fascinating individual may change the state, and then there will be the same feeling toward the new object of adoration. It lies in the nature of this love itself to so persuade, that it is unique and eternal. But in reality it only becomes so by the subsequent conjunction of the understanding with rational and deliberate consent, and the staying power of conscience. The first love is only of the will or heart side which may or may not become the real thing. It needs testing, and scrutiny, both from the ground of human prudence, as to external similitude, and from Divine revelation as to internal similitude. But to repeat, the only really good protection from getting on the wrong side with Sir Amour is to take thought before it goes too far.

     If only we could say, "Baptism into the New Church is the gate and we can have no intimate dealings whatever with any others," our problem would be much simplified; but, to begin with, we ourselves, have just come to the Church and have its distinguishing qualities only as a matter of ideals-as a hope for the future. Few indeed can yet claim to be "born within the Church and from infancy imbued with the principles of the truth of the Church," as it is written in A. C. 8998, quoted above.

     Furthermore, the teaching is plain, that, while the old church, as a whole, has reached its consummation and decision, yet there are many there who, like ourselves, can be brought to see this, and who are still to be gathered out of that church either in this world or in the next. We are warned, also, in the Writings against withdrawing from the world and its uses.

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We are to meet all men on the plane of their uses and to cultivate friendliness with them accordingly. It is only on the plane of our religious ideas and for the necessity of preserving these, that we are forced to make distinctions and to adopt the protective policy which alone can insure the perpetuation of the Church. The fact is that we are all children of this same materialistic age. The first effect of the self-examination and repentance which the Heavenly Doctrines enjoin, is to show us the wholly infernal character of our proprium. At first, before our eyes are fully opened to this, we may easily fall into the fantasy that this law against mixed marriages is because wet having now enlisted on the side of the New Church, are so much finer and better than our late fellows. But the man whose eyes are open ever so little to the true condition of his own heart or his own proprium, will, at once, shrink from any such idea. The Jews fell easily into this appearance of the Letter simply because the Lord, in His mercy, had blinded their eyes to their own condition, "Lest seeing they should see, and have the greater damnation." The spirit of New Church exclusiveness must be quite the reverse of this, for a New Church person is bound to acknowledge that it is no personal worth of his own that is here involved, but the Divine Word itself, giving a command whereby His purposes may be wrought in the world through us, however unworthy.

A man must either be very conceited or Very humble to be willing to obey such a law. Many of us may pass through both stages in our relation to it, even as Ishmael had to precede Isaac. Still there is to be a difference, not only of faith, but also of life, and one that will, in time, become more marked, and make the gulf between the lives and qualities of oldchurchmen and of Newchurchmen quite unbridgeable, as it is now between their theories. As it is written in A. C. no. 3898: "The interior contents of the WORD are now opened because the Church at this day is vastated to such a degree that it is so void of faith and love, that, although men know and understand, still they do not acknowledge, and still less believe, except the few who are in the life of good and are called the elect, who may now be instructed, and among whom a New Church is about to be established.

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But where these are, the Lord alone knows; there will be few within the Church; the Churches established in former times have been established among the Gentiles." This is, indeed, strong teaching, and to most of us, a "hard saying," for it involves a duty of separating ourselves from our companions, and even in some cases, from blood relations. It is like a call to arms in a civil war, the most dreadful of all wars.

At first sight this teaching seems to consign us all to hell, except those who come into the New Church. As one lady said, after hearing the Academy views on this subject for the first time: "Unless you were born in the Church, married in the Church, and have plenty of children in the Church, you are hopelessly lost." But it is really not quite so bad, for while the Lord has indeed made His Second Coming because the age has come to its end, and the first Christian Church is consummated and dead, still there are many who are to be saved out of the wreckage,-all those, in fact, who lead a life of good according to their best light, and this even if their "best light" be spurious. Even some in downright falsity of religion may be saved in spite of it, if only they have some charity from a principle of duty to their God.

As it is written in A. C. no. 1032: "The mercy of the Lord is Infinite, and does not suffer itself to be limited to those few who are in the Church, but extends itself to all in the whole world. Their being born out of the Church and being thus in Ignorance of the faith, is not their fault. . . . Who that thinks aright will ever say that the greatest part of the human race must perish in eternal death because they were not born in Europe, where there are comparatively few?" Yet the fact remains that those in this condition are weak and much exposed to the infestation of the evil, and are easily misled by specious appearances of good. It is only by truth and by rational light that power comes and protection from the hells. Moreover it is truth and a conscience formed from and by genuine truth that can stand the long strains, and renew its standards from time to time. A sense of duty that looks to nothing higher than self-interest cannot save any one.

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In the long run, those who think thus without any "Sanction" of religion, will fail in the performance of the sterner duties, such as child-bearing, and fighting,-duties which require great and prolonged sacrifices for the sake of human kind.

     How clear is the truth of the principle involved, and how definite and unequivocal the three passages setting it forth! It is the application of the law to one s own case that is often beset with such serious difficulties, and so we are bound in all cases to refrain from judging any other person's course of action except in the most guarded and general way. The duty of the priesthood in this matter is concerned chiefly with the diligent and unequivocal teaching of the doctrine from the Lord's own mouth: that marriage between those of different religion, or of one who has religion with one who has none, is heinous in the sight of the angels. The ministers should also lead by this truth, as we endeavor to do in the Academy, by promoting distinctive social life.

     Parents, especially, have their duties of teaching, leading, and protecting, until adult age is reached. Then the final application must be left entirely with the individuals, themselves, under Providence. The maiden is especially enjoined to seek counsel before yielding to the urgency of a suitor, and this, if followed, will bring each match under the scrutiny of those who are able to judge of suitability. Perhaps, in the future this will he more of a protection against mismating than it is now.

     If the principles have become clear, and the conscience is well buttressed by surrounding spheres of affection for this truth, and for its goal which is Love Truly Conjugial, then the liability to error is greatly lessened. But, after the choice has been made and they marry, only one duty remains to the Church, and that is to help them both even as we wish to be helped, to mold their lives together into a true and abiding love.

     "This cold is not dissipated except through the reception of a religion agreeing with that of the other, if the latter is a true one." Nevertheless, to bring the great law of heredity to bear upon the upbuilding of the New Church, should ever be our ideal; to scrutinize the faith, and the religious quality of life of one who is being sought in marriage or is seeking marriage, before adding the consent of the mind to the yearning of the heart.

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     In C. L. 525, is this teaching:-"Every one derives from his parents his natural disposition, which is his inclination." And in No. 202 is given this promise, which is, in every truth, the hope of the future for the New Church: "The offspring bent of two who are in love truly conjugial, derive from their parents, the conjugial principle of good and truth; whence they have the inclination and faculty, of a son, for perceiving the things which belong to wisdom, and, if a daughter, for loving the things which wisdom teaches."

     Progress cannot be built upon progress, except by means of marriages in the Church. It takes the two parents in cooperation to change, fundamentally, the inherited tendencies or proclivities. Environment is powerful and may, with the Lord's blessing and the help of the Church and school, do much. But in this case it is, at best, a sort of beginning over again with each generation. It is like a man only reformed and not regenerated I like the seed given by Joseph during the famine, that cost so much and yet availed for nothing more than to prolong life until the next year. Yet we are, and should be, most grateful for even this much; for this seems to be about what our freedom and our present state require.

     Still it is among only those families which center their whole life in the Church, where continuous or consistent progress can be made.

     A minister in Convention once told me, that he would prefer to go ahead with a dozen really active families, than with several hundred members lacking the ideal of Distinctiveness to whom the personality and natural ability of the minister is about the only bond holding them in the Church. He added, also, "The difference is mainly a matter of where the young folks seek their real life, for this determines, in the long run, where they will marry."

     The reaction, in the Church, against the old "Hellist" doctrine seems to be due to two elements:

     1. That this doctrine assumed that the salvable good in the World outside of the present external church was so little as to be practically negligible.

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     2. That it drifted into the appearance of assuming, jocularly, at first, that all within the pale were saints, who are meant by the "elect."

     Well disposed young people, as their experience in the world widens, soon discover the need of discrimination as to both of these phases of the Academy Doctrine of the need of Distinctiveness in the New Church.

     In concluding this study we can do no better, therefore, than to go back to the WORDS FOR THE NEW CHURCH and recall that there is nothing personal, nothing hostile to the world about us in this insistence upon the truth now revealed, but only good will and the desire to help all to realize their spiritual need, and to come to meet the Lord in His Second Coming. As it is written in A. C. 10648: "There are falsities with good of life within them which, before the angels, do not appear as false, but as quasi truths.... From this it is that everyone can be saved, from every religion whatever, and even the Gentiles who have no truths from the Word, provided they have regarded as their end the good of life." (Cf. A. C. 2589, 2604.)

     A certain kind of "Narrowness" is essential to protection on all planes. A girl must be "narrow" and discriminating in her social relations, or she is lost. A man must be "narrow" in his business relations in the sense of being strict and discriminating as to credits, etc., or he is lost. The State must be "narrow and discriminating" in the allegiance which it requires, or it will fall in the hour of trial. And so it is in the Church. It is not that anyone wants to be "narrow" or to refuse to give his love and service to anyone, that asks, but the surrounding conditions impose upon us various adaptations of this fundamental law of heavenly charity. This is not really narrow at all, for the spirit is quite the reverse. It is simply prudence and common sense, safe-guarding what is vital to the salvation of the whole race, and without which we cannot do our duty in the service of the Lord at His Second Coming, nor even perpetuate our ideals among our posterity. The effort to maintain the Distinctiveness of the New Church in matters of worship, instruction, and also such social intercourse as is necessary to keep alive the charity and faith of this Church, and to provide for the development of the ideals and sphere of Love Truly Conjugial, is not necessarily a sign of bigotry and un-Christian selfishness.

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It is simply and solely an effort to obey the Divine commands in utmost humility and obedience, knowing that only thus can He work out His beneficent purposes toward the children of men, whom He loves. And this whether we be otherwise worthy or unworthy. Whatever delight or satisfaction we may glean from such an effort, is itself a gift of His giving. May He bless our work and crown it to His own glory, and the everlasting salvation of our fallen race.

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SPIRITUAL CONQUEST 1917

SPIRITUAL CONQUEST N. D. PENDLETON 1917

"And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. I will not drive them out from before thee ht one year; lest the land become desolate, and the beasts of the field multiply against thee. By little and little it will drive them out from before thee, until thou be increased and inherit the land." (Exodus XXIII:28:30.)

Whosoever follows attentively the history of the subjugation of Canaan by the Israelites will be convinced that the prophecy concerning its slow conquest, given in the text, was fulfilled to the letter. It is true that at Joshua's death the nations of the land were prostrate. Israel was everywhere triumphant. But in the succeeding age of the Judges, a complete reversal was in evidence. Israel was on the defensive. Apparently the more powerful native tribes had to a great degree recovered their strength and independence after the first victorious invasion had subsided. At times it looked as if Israel would be entirely driven from the land of their conquest. Gradually they lost all power of united action. Each district defended itself as best it could. Not only did the Israelites suffer from continual conflict with the nations whom they failed to dispossess, but also from plundering invasions of the trans-Jordanic groups-the Ammonites, the Moabites, and the Midianites. By these their crops were destroyed, their flocks and herds driven off as spoils of war, and they themselves were at times forced to flee to the caves and rocks of the mountains for safety. However, they held out with varying fortunes, but characteristic tenacity until the days of Samuel, when a widespread movement was set on foot looking to renewed union and mutual cooperation. This movement formulated itself by the demand for a King to lead the forces of Israel in battle. This need was the obvious outward origin of the monarchy in Israel. Spiritually the movement represented a betrayal of the theocracy, a lack of trust in Jehovah as the King of Israel.

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The natural need prevailed against the original spiritual ideal. Henceforth, under Saul and David, Israel waged an aggressive war on its enemies, both within and without the land with signal success. Between Joshua and David there was an interval of four hundred years, all of which time must be regarded as comprised in the period of the conquest. As the forty years in the wilderness prepared Israel for war, so the four hundred years of combat in the land prepared that nation for final conquest and dominion. These facts, in their spiritual significance, represent preparation for combat against evil and the endurance of temptations, which in turn prepares for the exercise of spiritual dominion. The four hundred and eighty years intervening between the departure out of Egypt and the building of the temple under Solomon, is representative of the whole course of regeneration. This number is historically exact. It is not a result of uncertain calculations, but is given in I. Kings vi, "It came to pass in the four hundred and eightieth year after the sons of Israel were come out of the land of Egypt in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the Lord." Upon this one number all Biblical calculation is now based and it is interesting to observe that it is in a high degree significative; being twelve forties, it is the multiple of the two fundamental sacred numbers; twelve signifying what is complete, and forty the duration of the state of temptation, the complete duration of the state of temptation, after which follows regeneration. It was therefore fitting that four hundred and eighty years should intervene between the exodus and the building of the temple, the exodus representing the opening of temptations, and the erection of the temple their final close. This long period quite fulfilled the prophecy "Little by little I will drive them out from before thee."

As Israel, with a view to its own well being, could not be given immediate and permanent dominion over the land, so the regenerating man cannot advance at once to the fullness of spiritual life, that is, he cannot sustain the sudden removal of his evils. Spiritual life, like every worthy thing, comes by an imperceptible growth.

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This growth is according to the law of displacement and impletion, that is, goods find place only in the degree that evils are removed, and conversely, evils are removed only in the degree that goods are prepared to fill their place. If this order be not observed a disastrous confusion results. "I will not drive them out from before you in one year lest the land become desolate, and the beasts of the field multiply against thee." If evils be removed before goods are prepared to take their place, the man will be desolated. Of such a one it is said that the beasts of the field multiply against him; that is, under such a condition a still worse evil befalls. An idea of this may be gained if we suppose a man whose evils are temporarily suppressed or by a miracle removed. The force of the miracle will gradually be spent. Its hold upon the mind will slowly be relaxed and a reaction will come; the result is that the man will be introduced into a worse order of evils than he had before known. A danger such as this always accompanies the performance of miracles, therefore they are not allowed of Providence, save with those who are so external that they cannot in any case be injured.

Could we presume a case in which the fires of self-love were put out before spiritual love was ingenerated, man would perish. The source of every one's life is either in self-love or in celestial love, and until man is prepared for the one he must be maintained in the other. The meaning of this is clear. Man is born an animal, with the love of self as the vital affection of his life. He is to become spiritual, with the love of the Lord and the neighbor as his ruling affection. Between these two states of life there is a fundamental difference; and the passing over from one to the other can be accomplished only by degrees and an orderly progress. A sudden advance not adequately prepared for can not be maintained, and is followed by a dangerous reaction. It is in this as in all human affairs. A great change can be safely accomplished only by slow modifications and gradual adaptations. Apparent sudden advances are a feature of progressive developments. But behind every such advance there is a long series of unseen preparations, without which the "spurt," as it is called, would have been impossible. "By little and little I will drive them out from before thee, until thou be increased and inherit the land."

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Had the Israelites found Canaan an uninhabited land there would have been no question of their supremacy. The lack of all extraneous opposition would have left the field open for internal dissensions, which would have divided them into so many warring factions as there were tribes. This is clear from the testimony of history. Of all the ancient peoples, they were most prone to internal turbulence. At every stage of their national development the cessation of outside pressure was a signal for internal conflicts. It was only by a long series of wars that they were welded into anything like national unity. Wherefore it was of Providence that they should sustain combats with the nations within and without the land to prevent internal dissensions breaking representative Israel. These are meant by the "beasts of the field" multiplying against them. It is manifest that a nation so numerous and hardy would have nothing to fear from an actual increase of wild beasts in the land. So with the expression which occurs in the first of our text: "I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite before thee." The hornets quite clearly mean the fear of them which went before them, or as it is said in the Writings, the dread of them should go before them. That this was the fact is shown from the words of Rahab to the spies: "Your terror is fallen upon us and all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the waters of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Ammonites that were on the other side of Jordan. . . . And as soon as we heard these things our hearts did melt, neither did there remain any more courage in any man because of you." The dread of them going before them is therefore the hornets, which the Lord sent to aid them in their conquest. And now it is provided that they should drive the nations out little by little, lest the wild beasts of the field multiply against them, that is, their conquest of the land was to be gradual, lest by premature victories they be given over to internal dissensions which are more disastrous to a nation's welfare than foreign wars.

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     In all these respects Israel is typical of the Church, which is a spiritual nation, and also of each man of the Church; according to the law that the least is like the greatest, the individual an epitome of the whole. With this in mind we may understand the whole story of Israel's conquest in terms of man's regeneration. As that people was able to drive out the nations only little by little; so is it ordained that man should become spiritual by an orderly process of gradual approach.

     The testimony of the Writings on this subject is unvarying. Observe the following: "Man is not hastily regenerated, but slowly . . . because all things which he had thought, intended, and done from infancy, have added themselves to his life and made it, and also all these things have formed such a connection between each other, that one cannot be moved unless all are moved together with it; and evils and falses with an evil man have also such a connection amongst each other as that which exists amongst infernal societies (in hell), of which the (evil) man is a part; and (in like manner) goods and truths with a good man, have such a connection with each other as that which exists between the societies of heaven, of which he also is a part (by virtue of his being, as to his soul, joined to some one of those societies). Hence it is evident that the connection between evils and falses with an evil man is such that they cannot be removed suddenly, but only in so far as goods and truths are implanted interiorly and in their order." Such an interior implanting of goods and truths in the order and form of heaven is what is meant by goods prepared and ready to take the place of evils when removed.

     This interior implanting of good before corresponding evil is displaced may be brought to our comprehension in this way. Let us suppose that by some means an evil is removed from a man, he neither wishing nor determining its removal. In such a case, the Writings assert, some other evil of a worse nature would take its place. On the other hand suppose a man who is in the desire and the endeavor to remove an evil with which he is afflicted. Within this desire a good is interiorly implanted, which is the opposite of the evil to be removed. This good inflowing from heaven into the interiors of the mind of the man has created both the desire and endeavor to remove the evil.

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Good cannot abide in the same mind with evil; it therefore presses for the expulsion of the evil. As the desire increases in intensity, and as the endeavor puts forth more power, the good within enlarges, until at length the evil can no longer maintain its place; then the good descends from the interiors from the plane of will, and takes its place as an actual formulated good in the natural mind It fills the place formerly occupied by the evil. It is by repeated expulsion of evils and the descent of goods to fill their places in the natural man that the man becomes spiritual. This is a life-long undertaking effected little by little.

     To say that good must be interiorly implanted in the mind before evil is removed, is the same as saying that man must first desire and then endeavor to remove the evil. Israel must enter into Canaan before the nations can be expelled.

     The expounding of the text leads directly against the idea of salvation by immediate mercy. Salvation is indeed of mercy, but of mercy operating through the will and endeavor of man, not otherwise. That is, salvation is a free gift, but it can be given only to those who have prepared themselves by a life-long-combat, even as Canaan was a gift from Jehovah to the seed of Abraham; yet it was necessary for Israel to prepare for the reception and holding of this gift by four long centuries of warfare. During all this period there was doubt as to Israel's ability to hold the sacred possession. The ark of the covenant could find no permanent abiding place. It was shifted from place to place according to the exigencies of war. Not until the days of David was it brought with fear and trembling to Jerusalem, the place where the Lord had put his name; even there it abode in a tent until the fourth year of Solomon's reign, when it was housed in the temple. This event was the climax of the first period of Israel's life as a nation. That which followed afterwards, i. e., the dividing of the kingdom into Judah and Israel, represented a new series in the spiritual development of the race.

     It may seem strange that events in the remote history of an ancient people should have any deep significance with reference to the lives of men, today. But Israel was a peculiar people, a chosen nation.

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Its history, in the all-wise council of God, was taken to clothe the Divine Word, which was provided for the use of all peoples as a means of salvation. That history in itself was no more Divine than another. But as enacted by Divine command and as written by inspired prophets, it was filled by the Spirit of God. This plenary inspiration made the representative church, constitutes the written Word of God, and makes of it a medium of salvation. Because of this its words and its lessons, when interpreted according to the spirit, apply with saving power to the lives of the men of all ages. This is why we draw from this history not only civil and moral truths, but also Divine precepts.

We can scarcely imagine a greater apparent difference than that which exists between the life of the modern man, and that of the ancient Israelite; outward conditions have so changed. And yet human life is much the same as to leading characteristics. Therefore the Divine Spirit addressed to one people can readily be adapted to another, if superficial forms be not regarded, but the spirit itself be sought for. Because of this the Word of God as revealed to the Jews has become the inheritance of all peoples. Israel was Divinely chosen and wrought upon for this purpose. Therefore every experience of that nation recorded in the Word is given for the spiritual edification of men, the instruction of the angels, and the salvation of all souls.

The lesson of our text is that we can become regenerate only by spiritual warfare and by slow degrees; a realization of this will prepare us for a life-long undertaking. It is well known that all progress since the fall is the result of strife, of contention, of temptation and endurance. He who ceases to contend ceases to grow. This is true of natural development, and it is equally true of spiritual regeneration. Contention with evil is the price paid for every spiritual good acquired. We must not imagine that by some obscure or secret process, requiring little effort, we shall derive those goods which make for our salvation. Such is not the case. There is no easy road to heaven; the way is straight and narrow, beset by a thousand temptations, each temptation a conflict between good and evil. Amen.

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JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY Rev. C. TH. ODHNER 1917

     CHAPTER V.

     BUILDING A FORTUNE.

     In the autumn of 1871, Mr. Pitcairn, surrounded with the excitement and opportunities of the great "oil boom," began to invest his savings in oil property and at the same time became interested in the transportation of oil by the new method of pipe lines. At Oil City he organized the Imperial Refinery Company, and the Improved Refining Company. He became associated with the firm of H. L. Taylor & Company, then the largest producers of oil in America. He also became a member of the firm of Vandergrift, Forman & Company, which, later, changed its name to Vandergrift, Pitcairn & Company. Mr. Pitcairn was thus engaged in the three branches of oil producing, oil refining and pipe line transportation of oil. Together with Mr. Vandergrift and Mr. Forman, Mr. Pitcairn also organized the United Pipe Line Company, and the first pipe line for the conveying of natural gas for manufacturing purposes. This new line was built at the lower end of Butler county, and carried gas to Pittsburgh, supplying the steel firms of Spang, Chalfant & Company, and Graff, Bennett & Company, both of which firms had an interest with Mr. Pitcairn and his partner in this pipe line. The Natural Gas Company, Limited, was controlled by Mr. Pitcairn and Mr. Vandergrift.

     These brief paragraphs describe ill a summary, and without Pretense to chronological order, Mr. Pitcairn's sudden rise to influence and wealth. His personal diaries throw but little light on these rapid developments, and it is beyond the power of the Present writer to dive into ancient ledgers and account books, in order to trace, step by step, the story of Mr. Pitcairn's many and successful business investments. Speaking philosophically, we may say that there were present the three elements of end cause, and effect, which made possible the success.

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The end was the Divine Providence of the Lord, having in view great uses for His New Church; the instrumental cause was a man endowed with business ability amounting to actual genius; and on the plane of effects there were the opportunities of time and space, which again were of the Divine Providence. Certain it is that Mr. Pitcairn himself ascribed the whole of his success to Divine Providence alone.

     In view of the eventual results, it may be of interest here to review, as briefly as possible, the early developments of the petroleum industry. The following account is based on a few statements in Mr. Pitcairn's diaries and the local newspapers of the period, taken in connection with Miss Ida Tarbell's HISTORY OF THE STANDARD OIL COMPANY.

     No spot in America was more bounteously endowed by Nature than the corner of northwestern Pennsylvania, known to the world as the "Oil Regions." Rugged and austere in outer aspect, this country, with its vast wealth, slumbered for many years, practically unknown to all save a few farmers that turned its surface soil for a scant livelihood. But as in the old legends, the gruesome giant guarded a vast treasure in his mountain hold.

     People had, indeed, observed the oily substance that floated on the surfaces of the creeks. The Indians found it good to mix with their war-paint and believed that, burned for a sacrifice, it was acceptable to their spirit gods. Early settlers skimmed it off the rivers or soaked it up in blankekts. "Seneca oil," as it was called, was obtained from the salt-wells of Kentucky, where Mr. Samuel Kier discovered that it could be put up in bottles and profitably sold as a medicine. Three teaspoonfuls of "Kier's rock oil," three times a day, was the prescription for bronchitis and other complaints, and its popularity was great. In time it was discovered that petroleum could be used for illuminating purposes also, and that it was obtainable in large quantities in Pennsylvania. The first man to drill a well for the express purpose of obtaining oil was E. L. Drake. He had made several unsuccessful attempts, near Titusville, until, one day (Aug. 28, 1859), after drilling 69 feet, his tools suddenly dropped into a crevice and,-he "struck oil," twenty-five barrels a day being the reward.

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The great discovery had been made, and the whole neighborhood was aroused. There was a rush to obtain leases, bore wells, and produce oil. Fortunes were made in a day; poor farmers refused a million dollars for their little plots of land; streams of oil gushed forth from the earth in response to man's slightest urgency.

     Great, unheard-of problems presented themselves. This vast quantity of raw material must be transported and refined. At first it was run into barrels and transported by wagon over the rough roads to Oil Creek, and floated down the river on rafts. Collisions were frequent, but even losses comparatively immense were to be accounted as nothing in relation to the enormous profits obtained.

     Among the first to solve the problem of transportation of oil was J. J. Vandergrift, an Ohio river captain, who plied the Allegheny from Pittsburgh to the Oil Regions with a large fleet, clearing as much as $70,000 on a single voyage.

     The railroads competed with the river as a means of reaching the markets, and soon there were three lines connecting with the Oil Region, namely, the Philadelphia and Erie, the Buffalo and Erie, and the Atlantic and Great Western, besides the Oil Creek Road and the Allegheny River Road, an important connecting line, of which Mr. Pitcairn became the General Manager. Thus communication was established with Pittsburgh in the South, and with Lake Erie ports in the North, while New York and Philadelphia in the East afforded an outlet to the Atlantic seaboard.

     Pipes afterward took the place of barrels and teams in the transportation of the oil to shipping points; later, pumps were introduced and gradually a very successful system was developed, with Mr. Vandergrift still in the lead.

     By 1865, numerous refineries, often on an elaborate and expensive scale, had been established in the Oil Regions, at Titusville, Corry, and Plumer, and in such outside centers as Cleveland, Philadelphia, and New York, where petroleum was converted into paraffin, lubricating oils, and other products. Their markets extended to almost every quarter of the globe, even to China, Africa, and South America.

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     By 1872 experience had taught men valuable lessons about the drilling of wells, which now were cut to such depths as 1,600 feet. "Wild-cat" wells those were called which were experimentally drilled in new and unexploited regions. Some relied on the "witch-hazel" twig, or on spiritualistic mediums to indicate profitable fields; speculation was indulged in to excess. In a single town, Pithole, no less than fifty hotels sprang up within a year. "Six months after the first well, the post office of Pithole was receiving upwards of 10,000 letters per day and was counted third in size in the State-Philadelphia, Pittsburgh and Pithole being in order of rank"-says Miss Tarbell.

     From the start, the greatest inconvenience the Oil Regions had to deal with was the fluctuation in the price of oil. In 1859 a barrel of crude oil was sold for $20.00; two years later a producer was glad to sell it for 52 cents! This was largely due to the uncertain supply. Perhaps there was a steady supply and a moderate price, and then some "wild-cat" well would come in and "knock the bottom out of the market." Speculators bought up large quantities of oil and held it away from the market to send the prices up, until foreign or domestic wars sent it down again.

     Another evil in the new business, according to Miss Tarbell, was the unholy system of freight discrimination which the railroads were practicing. All three of the competing trunk line roads used secret rebates on the published freight rates in oil as a means of securing traffic. This practice had gone on until, in 1871, any big producer, refiner, or buyer could bully a freight agent into a special rate. Those "on the inside," those who had "pulls," also secured special rates. The result was that the open rate was enforced only on the innocent and the weak. (HISTORY OF THE STANDARD OIL COMPANY, p. 34)

     In spite of these obstacles, however, "life ran swift and ruddy and joyous in the Oil Regions. The men engaged in the new enterprise were still young, most of them under forty and looked forward with all the eagerness of the young who have just learned their powers to years of struggle and development. They would solve all these perplexing problems of over-production, of railroad discrimination, of speculation. They would meet their own needs.

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They would bring the oil refining to the region where it belonged. They would make their towns the most beautiful in the world. There was nothing too good for them, nothing they did not hope and dare. But suddenly, at the very heyday of this confidence, a big hand reached out from nobody knew where to steal their conquest and throttle their future. The suddenness and the blackness of the assault on their business stirred to the bottom their manhood and their sense of fair play, and the whole region arose in a revolt which is scarcely paralleled in the commercial history of the United States." (Ibid, p. 37.)

     John D. Rockefeller, of Cleveland, in connection with Henry M. Flagler, Samuel Andrews, and others, was part owner of various refineries in that city, which, in 1870, he combined and incorporated as the "Standard Oil Company." Mr. Rockefeller used his powerful combination to force the railroads to carry his oil at lower rates than those imposed upon his competitors, and by means of this unlawful arrangement his firm received a large rebate on every barrel of freight.

     At this time so many had gone into the refining business that there was an overwhelmingly greater capacity of refining than was compatible with the producing interests and the markets, and consequently the prices of refined products were greatly depressed. Another contributing factor was the tax imposed in foreign countries upon American refined oil.

     Rockefeller and his monopoly first absorbed all the refining interests in Cleveland, and then turned their attention to the Oil Regions, where refining was being done on an equally large scale. His ambition was to form a combination strong enough to crush all opposition, and then to regulate the prices to suit himself. He decided on a secret organization.

     Miss Tarbell describes their method of procedure as follows:

     "The first thing was to get a charter-quietly. At a meeting held in Philadelphia late in the fall of 1871, a friend of one of the gentlemen interested mentioned to him that a certain estate then in liquidation had a charter for sale, which gave its owners the right to carry on any kind of business in any country and in any way; that it could be bought for what it would cost to get a charter under the general laws of the State, and that it would be a favor to the heirs to buy it.

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The opportunity was promptly taken. The name of the charter bought was the 'Southern Improvement Company.'"

     The scheme succeeded, and by the beginning of the year 1872 they had obtained the signatures of Thomas A. Scott, William H. Vanderbilt, Jay Could, and other railroad magnates, to a contract allowing the Southern Improvement Company an enormous rebate on its shipments from the producing districts to their refineries. For instance, the open rate on crude oil to New York was fixed at $2.56, on which the Southern Improvement Company was allowed a rebate of $1.06. The railroads, on their side, had the advantage of a regular, guaranteed amount of freight.

     On the 20th of February, 1872, Mr. Pitcairn, returning to Oil City from a visit to Pittsburgh (according to an entry in his diary), found the town "in great excitement in reference to the South Improvement Company." By an accident the people had heard of the trap that was being set for them, the combination whose purpose it was to manipulate oil prices and freights by raising the rates on all roads except for a few select shippers who were receiving special rebates. "The South Improvement Company was the all-absorbing topic," says the OIL CITY DERRICK (February 20, 1872) "It was outlined as a pool of outside refiners driven to the wall in the effort to compete with more favorably located refineries, and endeavoring to overcome the disadvantage by putting up freight while the combination received a drawback; there were hints of mob force against the company.

     In the HISTORY OF THE STANDARD OIL COMPANY, p. 71, we read that "Twenty-four hours after the announcement of the increase in freight rates, a mass-meeting of 3,000 excited, gesticulating oil men were gathered in the opera house at Titusville. Producers, brokers, refiners, drillers, pumpers were in the crowd. Their temper was shown by the mottoes on the banners which they carried: 'Down with the conspirators,' 'No compromise, 'Don't give up the ship,' etc."

     The OIL CITY DERRICK of February 21, commenting on this meeting, declared:

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     "It is said the new combination is to be called the 'South Improvement Company.' The men who go into it will need 'improvement' and their safest place will be 'south'-a good ways south of the Oil Regions.

     "McCreary, of the Valley Road, pronounces any such attempt 'an outrage and a robbery that ought never to be allowed.' Wonder if Col. Lawrence will say so? What will Mr. Pitcairn say about it? And Gen. McClellan, of the Atlantic road? Moreover, what will they do about it?"

     The newspapers likened the Combination to the mammoth wooden horse which the Greeks built and placed before the walls of old Troy, and gave it such flattering names as the "Forty Thieves" and the "Anaconda." The real instigators were as yet unknown.

     Mr. Pitcairn's position was very soon defined. A few days later, on February 26, he made this entry in his diary: "Vandergrift and I were met by Charles Lockhart, who wished us to take oath that he would not communicate any information that he might communicate in relation to the S. I. C. We refused and told him we meant to fight them." It was one of the principles of the organization always to extract a pledge of secrecy of the men approached with offers of joining the company. Relating this incident later, Mr. Pitcairn remarked, "Had we consolidated with them, I would have gotten millions."

     On February 27 there was a meeting at Titusville to consider the advisability of building a producer's railroad to Erie, as an outlet for oil. The idea was to boycott the offending railroads, and to build lines which the men of the Oil Regions would own and control themselves. Evidently this was discussed at great length, for two days later there was another meeting to consider the same thing, in which Mr. Pitcairn figured prominently, and gave evidence of his ability to think quickly and assume great responsibility on an emergency. The annotation in his diary is very simple:

     "On March 1st there was an immense Mass Meeting at Oil City to devise means of defeating the South Improvement Combination. I stated the position of the Oil Creek Road and took the responsibility of offering the producers the Oil Creek and Allegheny R. R. for less than it would cost them to build an independent road for themselves.

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I afterwards telegraphed Mr. Gay [the President of the Railroad] what I had done and received a reply approving my action."

     The next day the newspapers gave a long description of this incident. It shows that Mr. Pitcairn was beset on all sides with the hostile voices of those that were suspicious of his disinterestedness. But "he said that [neither] he nor the road had any connection with or knowledge of the South Improvement Company. He denounced it roundly and said all his interests were against that ring and endangered by it. He read a telegram from President W. F. Gay asserting that the road had no connection with the monopoly." Mr. Pitcairn then offered the Oil Creek road "cheaper than they could build a competing line," which caused great excitement and occasioned a heated discussion and cross-examination of Mr. Pitcairn. The following account is taken from a report in the DAILY DERRICK of March 2:

     "Mr. Pitcairn, after being sufficiently badgered, resumed by saying that all his individual interests were in this region and connected with the oil business; that the refinery (Silverleyville) with which he was connected was eagerly desired to join the South Improvement Company, but he refused and told them he should fight them. A voice:-'Who made the proposition?' Mr. P.-'Mr. Lockhart.'

     "At the mention of Lockhart's name a perfect storm of furious hisses and groans burst from the house lasting some minutes. Mr. Gay and other gentlemen who had been cross-questioning Mr. Pitcairn, unmercifully, demanded to know if any of the hisses were intended for Mr. Pitcairn. Cries of 'No, no; Lockhart.'

     "The severe treatment Mr. Pitcairn had received, coupled with his quiet manner and prompt, square replies to the close questions, seems to have created a re-action. He said, in conclusion, that he believed the construction of their refinery, by alarming outside refiners, had been a chief cause of the South Improvement Company; that if we were united we could bring new prosperity to the Region by doing all oil business here and thus the present danger would prove a blessing in disguise."

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     Under the heading, "Echoes from the Big Meetings," occur the following cornrnents on Mr. Pitcairn's speech:

     "-Pitcairn came off with flying colors.

     "-Mr. Pitcairn says that Charles Lockhart is the 'party' who wanted him to join the combination. D-n Charles Lockhart."

     The Petroleum Producers' Union, which was then organized, pledged themselves to reduce the production by starting no new wells for sixty days, to shut down on Sundays and to sell no Oil to any person known to be connected with the South Improvement Company. A committee was appointed to go to Harrisburg and demand that the Legislature repeal the charter of the Company, and another committee was sent to Congress to demand an investigation of the whole business, on the ground that it was an interference with trade.

     On March 5 there was another Mass Meeting, which Mr. Pitcairn describes as inspired with great enthusiasm. "The meeting in session from 10 a. m. to 5 p. m. [I] addressed the meeting, stating our position, and suggested plan of action." This plan was for a uniform rate of freight to be established by a combination of railroads. Mr. Pitcairn said:

     "Railways always deal with shippers. This company [The South Improvement Company] went to the railways as shippers-they went with a lip in their mouths. What we want here is a mileage rate-and that we must have. He thought if the oil men would, demand this they would get it. This combination was a power made up of resolute men, with millions of dollars at their backs. We must meet them with equal power. . . . Mr. P. said it would be far better to have a uniform rate of freight. He thought it would be better if the railroads combine and establish a uniform rate of freight."

     Again the papers praised Mr. Pitcairn for his honest and valiant stand. The DAILY COURIER quotes Mr. Reynolds as stating that Mr. Pitcairn reminded him of Major Anderson at Fort Sumter. "Few men would have the courage to take the Stand he has taken in the face of his employers. Hi, course is to be recommended We should honor such men. He urged the oil men not to get cold."

     Evidently the Rockefeller combination still hoped to win Mr. Pitcairn over to their side, for on Wednesday, March 13, he wrote: "Arrived at Shady Side at 8:30 a. m.

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Went into town on 10 a. m.; found G. V. Forman waiting to see me, he having been teleg'd to by Col. Lawrence to come down at request of Southern Improvement people. On consultation decided not to see them, but left word that they could see us if they desired it at our office at Oil City."

     On March 17 and 18, a committee of twelve men from the Producers' and Refiners' Association went to Pittsburgh to consult with Col. Thos. A. Scott, Vice-President of the Pennsylvania Railroad, and signer of the secret agreement between that road and the South Improvement Company, to demand that he revoke the contract. The TITUSVILLE DAILY COURIER states that John Pitcairn, Jr., did not belong to the committee, but was invited to join by a special request of the others. After this interview, on the following day, the deputation waited on the directors of the Erie Railroad, while the Board was in session, for the purpose of procuring an equitable adjustment of the freight rates on that line. Concerning this conference, Mr. Pitcairn writes in his diary under date of Monday, March 25:

     "Committee meeting this morning. Went to Erie R. R. office at noon agreeably to appointment to meet Trunk line officials. They kept us waiting one hour. Discussed freights, etc., for 3 hours. Endeavored to have differences between crude and ref[ined] oil 10c. without success. Difference fixed at 15c. Contract of R. R.s with S. I. Co. to remain inoperative, but not canceled. Rates to remain as at present. No drawbacks to be given and go days' notice of any change."

     Miss Ida Tarbell describes an incident in this important conference in her HISTORY OF THE STANDARD OIL COMPANY (pp. 92-93), as follows:

     "The meeting had not been long in session before Mr. Watson, president of the South Improvement Company, and John D. Rockefeller presented themselves for admission. Up to this time Mr. Rockefeller had kept well out of sight in the affair. . . . With Mr. Watson he knocked for admission to the council going on in the Erie offices. The oil men flatly refused to let him in. . . .

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A TIMES reporter, who witnessed the little scene between the two supporters of the tottering company after its president was turned out of the meeting, remarked sympathetically that Mr. Rockefeller soon went away, 'looking pretty blue.'"

     When the conference was over, Mr. Pitcairn telegraphed to the OIL CITY DERRICK: "The South Improvement contract remains inoperative, but it is not canceled, and Dr. Shamburg's message warns us against selling to the agents of the ring. Both of these gentlemen recognize the fact, that care must he taken in our course towards these roads. They were and are still component parts of the great enemy and we must be on our guard.''

     On May 16 Mr. Pitcairn presented his Plan of Proposed Organization to the meeting of the Refiners' Convention, and a note in his diary, made the same day, indicates that Rockefeller still pleaded with him to join the opposition. "Had a long talk with Rockefeller and Flagler, of Cleveland, this evening. They desired us to consolidate with them."

     Toward the close of the month an agreement was arrived at between the railroads and the Producers' and Refiners' committee, securing the same rates of transportation for them as had been given the South Improvement Company. A Congressional committee investigating the acts, franchises, etc., of the South Improvement Company resulted in a bill passing both Houses of Congress, which revealed the Company's charter.

     Rockefeller and his associates had indeed cause to feel blue, for thanks to the energetic efforts of the oil men the Legislature had canceled their charter, the railroads had canceled their contracts, the oil regions had cut off their supply. And on Tuesday, April 9, an immense mass meeting at Oil City declared the blockade lifted, and agreed to open the market again and let the oil flow freely. After forty days of intense excitement, the "Oil War" was over!

     (To be continued.)

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND COMMENTS.

     We regret to have to announce that the editor of NEW CHURCH LIFE has been ordered by his physician to temporarily stop all work and to seek a change of climate. Mr. Odhner was at once released from his duties in the schools of the Academy of the New Church, and also from his work as editor of NEW CHURCH LIFE. On February 12 he and Mrs. Odhner left for Florida, where, it is hoped, that a stay of two months will sufficiently recuperate his health to enable him to resume work again. Meanwhile the LIFE will be conducted under the supervision of the Bishop of the General Church, and his Consistory. At the request of the Bishop, the Rev. Alfred Acton will be in charge as acting editor.

     From Copenhagen we have received a copy of the new edition of the Danish New Church Hymn Book, entitled SALMER OG AANDELIGE SANGE, just published by the Rev. S. C. Bronniche. A large number of the hymns are original productions by New Church poets, such as Ernst von der Recke, W. Winslow, A. T. Boyesen, and Fru Marie Brynjulfson.

     Mr. Gerrit Barger's industry in the translation of the Writings into the Dutch language has borne new fruit in the recent publication of two paper covered tracts, published in the name of the Academy of the New Church, at the Hague, Holland. These are OVER HET WITTE PAARD EN OVER HET WOORD, (Concerning the White Horse, and concerning the Word), and OVER HET LAATSTE OORDEEL EN OVER DE GEESTELIJKG WERELD, (Concerning the Last Judgment and the Spiritual World).

     "If one had the nerve, I have no doubt that much could be done in the way of street lectures, (writes the Rev. J. B. Spiers, in an account of his recent pastoral and missionary visit to circles of the New Church in the Southern States), but personally I should need the support of such pioneers in this line as Messrs. Pitcairn and Alden, an account of whose remarkable street missionary work through Pennsylvania and New York appears in the current issue of the NEW CHURCH LIFE.

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They not only preached to crowds on the streets, but sold a large number of New Church works. People will stop and listen on the streets who would not go into a hall or church. It remains to be seen, however, whether such methods will prove effective. I still feel that the most effective work may be done in a section where there are New Church people by their personal touch and individual distribution of literature. Every member could keep a select lending library and always have a supply of tracts on hand."

     We might add that, as shown in our January issue, Messrs. Pitcairn and Alden, during the latter part of their tour, gave their whole attention to that part of the missionary field which is commended by Mr. Spiers. We refer to the work in Allentown, Pa., where there is a small circle of members of the General Church ministered to once a month by the Rev. E. S. Price, and on other Sundays during the missionary tour by either Mr. Pitcairn or Mr. Alden.

     The street talks given in Allentown have not thus far resulted in any increase in the membership of the Church, but there can be no doubt that some minds have been aroused; and the large sale of books gives good promise that the truths of the New Church are occupying the attention of some who have hitherto been ignorant even of its existence. What the final fruits will be, none can say. It is sufficient that the new Revelation has been proclaimed.

     The suggestion by Mr. Spiers that the most effective missionary work will be done by the personal activity of New Church men in their contact with friends and acquaintances, though not new, is worthy of emphasis. Statistics, gathered some years ago by Mr. C. W. Baron, have but confirmed the impression, formed in many minds from experience, that the most potent external agency in the spread of the New Church has been "conversation with a friend."

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The zeal which leads to such conversations is usually most marked with newcomers, who, filled with joy at the treasures they themselves have found, are seized with enthusiasm to impart these treasures to others also. Disappointment over results tends in time to dampen their enthusiasm, until frequently the erstwhile zealous missionary becomes all but silent as to his religious convictions.

     Yet, for the growth of the Church, missionary zeal for the spread of the Gospel of the Lord in His Second Coming must be preserved.

     On the nineteenth day of June, 1770, the Lord sent forth his twelve apostles into the Spiritual World to preach the new gospel; and this work these zealous twelve "are prosecuting with all zeal and diligence." (T. C. R. 108.) In the Writings of the New Church, the Lord gives to men on earth a like mission; for He extends to all men "an invitation to the New Church, that men should go to meet the Lord." (INVITATION, ix). The proclamation of this invitation is the work in greater or less degree of every member of the Church. Few may have the gift or the opportunity of doing this work by public lectures, but there is hardly a limit to the proclamation of the New Gospel by "conversation with a friend." This is a work that is open to all, and each one may profitably ask himself whether or not he is doing his part in the work.

     The NORDISK NYKIRKELIGT TIDSKRIFT for July-August, 1916, has just been received from Copenhagen. This belated issue contains a letter to Pastor Eronniche from Mr. Oswald E. Prince, of London, dated October 27, 1916, in which the writer, as Secretary of the Foreign and Colonial Missions of the General Conference, states the reasons for his objections to the account of the use of the New Church among the Basutos, which was published in NEW CHURCH LIFE for December, 1915. For the sake of the historical record we here present a translation of this letter from the Danish version:

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     My chief objection to the article (writes Mr. Prince) is that it gives the impression that the whole movement originated with the Durban Society and, through it, with the 'General Church' in America, (the Academy), and the attempt is made to prove this by a reference to a letter from Rev. D. W. Mooki, dated Feb. 22, 1915, which was addressed to the Secretary of the Durban Society. This, however, is quite contrary to the actual facts of the case.

     The truth of the matter is as follows: On Sept. 21, 1911, Mr. Mooki addressed a letter to the Rev. L. A. Slight, who then was the Secretary of the Foreign and Colonial Missions; and in order to obtain further information Mr. Slight, on Dec. 14, 1911, wrote to Mr. Melville Ridgway, of Durban, and also to Mr. E. R. Ford, of Capetown, to ascertain if they could give him any assistance. The reply from Mr. Ridgway-which is dated Feb. 3, 1912, and which is in my possession-shows that he did not, at that time, know anything whatever concerning the movement beyond that which Mr. Slight had told him. You can therefore see that the Conference had taken up the matter almost two years before the earliest date mentioned in NEW CHURCH LIFE. I possess, moreover, a letter from Rev. S. M. Mofokeng, dated about a year before the letter which is spoken of in NEW CHURCH LIFE as "the first news from Basutoland."

     Those of your readers who may be interested in the real status of the case will find it stated in the Reports of the Foreign and Colonial Missions, as published in the MINUTES OF THE CONFERENCE for 1913, pp. 87-88, and for 1914, pp. 82-84. They will also find that Mr. Mofokeng, in NEW CHURCH LIFE, p. 755, refers to his correspondence with Mr. C. R. Ford. This proves clearly the connection which the Conference had with the movement anteceding the activity of the Durban Society, for Mr. Ford was one of the African correspondents of the Missions' Committee and remained as such until his death, which occurred recently; his place has been taken by his son, Mr. H. J. Ford.

     My committee has had in hand the question of a mission to South Africa since 1911, and this in connection with Mr. Mooki and Mr. Mofokeng, and during the present year, [1916], it gave the Rev. J. F. Buss the commission to visit the native ministers in Africa; he has recently returned from this journey.

     Since the time that Mr. Mooki wrote his first letter to my committee, the Durban Society has chosen a minister who is a member of "the General Church" in America. If this had not been the case, the movement would never have become known to members of that body [the General Church], except from the Conference as the source. The article in NEW CHURCH LIFE is apt to give the impression that the movement originated with the Durban Society in 1913 and through it with "the General Church." I hope that I have made it clear that my committee has had to do with the matter two years earlier, and that the so-called beginning is, in reality, only a continuation of the work that had already been done by us here in England.

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Mr. Prince's letter "gives the impression" that be, believes the NEW CHURCH LIFE deliberately suppressed facts known to it, but the truth is that we knew nothing about the earlier correspondence to which he refers. Mr. Prince furthermore seems to regret the assistance given to the Basutos by "'the General Church' in America, (the Academy)." From his own statements, however, it is quite evident that though the English Conference had, for several years, known of the interest taken by certain native Africans in the doctrines of the New Church, yet it took no active steps towards the establishment of the Church there until a considerable time after the commencement of the work in Basutoland by Mr. Gyllenhaal.

If, instead of displaying a somewhat petulant resentment at the activities of the General Church, the secretary of the FOREIGN AND COLONIAL MISSIONS, had realized the conclusion clearly deducible from his recital of facts,-namely, that it is these very activities that have at last moved his committee to action,-the tone of his letter might have been more gracious and-appropriate.
LICENSED LECTURERS IN THE GENERAL CHURCH 1917

LICENSED LECTURERS IN THE GENERAL CHURCH 1917

     THE NEW CHURCH QUARTERLY for December last, in the course of a highly commendatory, but, at the same time, sharply critical review of Bishop W. F. Pendleton's work on THE SCIENCE OF EXPOSITION, quotes the following passage from p. 429 of the book:

     The third proposition is concerning the proclamation of the genuine truths [italics ours, throughout] of the literal sense of the Word in the work of general evangelization. This is indeed primarily a function of the priesthood; but, as the chief work of a regularly ordained minister is the building up of societies by instruction in the spiritual truths of the Word, there seems to be no reason why some of the work of external evangelization may not be done by authorized evangelists, or lecturers, who are not ordained, and thus not authorized to administer the sacraments of the Church, but who are thoroughly instructed in the genuine truths of the literal sense of the Word, and who are provided with other gifts necessary for such work.

     Upon this statement the editor of the QUARTERLY makes the following observations:

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     When we remember that this is contained in a work emanating from "the Academy," and written by the Bishop of "the General Church"-which, doctrinally speaking, amounts to the same thing-and also that the teaching of the Writings is:

     Good may be insinuated into another by anyone in a country, but not TRUTH except by those who are teaching ministers if others insinuate truth, heresies arise, and the Church is disturbed and rent asunder (A. C. 6822);-when we remember all this, we realize how far the "General Church" of today has drifted from the old Academy moorings. The Academy used to stand before the rest of the Church as the one body which, in all its ecclesiastical arrangements, went by the Writings and the Writings only; whereas "the General Church" goes in the very teeth of a teaching of the Writings the purport of which there is no disputing, and calmly says that "there seems to be no reason why" it should not! It is not our business, of course; but we cannot help wondering what it-and a great deal else more or less like it-all means, and what fresh developments are yet to be looked for in that quarter

     In this comment there is an appearance of zeal to depict the Academy as "the one body which, in all its ecclesiastical arrangements, went by the Writings, and the Writings only;" and of anxiety that the General Church shall be equally strong, and that here, at least, if in no other body of the New Church, laymen shall in no way engage in the public teaching of the doctrines. But while zeal and anxiety for the upholding of an institution usually take the form of enquiry, discussion and counsel, Mr. Buss' zeal has led him to the bold assumption, taken from a single passage in Bishop Pendleton's work on Exposition, that one of the earliest members of the Academy, and one of the staunchest upholders of its doctrines, has, without a word of warning or explanation, completely reversed himself and deliberately gone "in the very teeth of a teaching of the Writings."

     We can fully appreciate and sympathize with Mr. Buss' implied fear lest lay preaching should find entrance into the General Church, as it has already found entrance and firm lodgment in every other body of the New Church, but we cannot share his further and even more clearly implied opinion, that the leaders of the General Church are any less anxious than himself, to remain faithful to the guidance of the Writings.

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     It would seem to be this distrust, applied to one who for so many years has upheld the Divine authority of the Writings against opposition from every side, that has led Mr. Buss to overlook two very important points in the statement which he quotes from Bishop Pendleton's book: First, the tentative nature of the statement, and, second, the limitation of the work suggested for certain authorized laymen, to the field of external evangelization. The chief work of the ordained minister, says Bishop Pendleton, "is the building up of societies by instruction in the spiritual truths of the Word," but "there seems to be no reason why some of the work of external evangelization may not be done by authorized lecturers who are not ordained, and thus not authorized to administer the sacraments of the Church."

     It is quite apparent, however, that Mr. Buss has more in mind than the single quotation from the SCIENCE OF EXPOSITION; the real object of his criticism would seem to be the fact that during the past few years the General Church has authorized certain laymen to give lectures on the general doctrines of the New Church to audiences of non-receivers. And inasmuch as this policy may possibly seem, even to some of our own members, to be somewhat of a departure from the past, we propose to address ourselves to this subject.

     The teaching quoted by Mr. Buss from ARCANA COELESTIA, n. 6822, has evidently in view the preaching and unfolding of the Word to members of the Church, a work which involves the drawing forth, and teaching: of doctrine in the light of which the Word, and the Writings also, may be read. This work is clearly the work of ordained ministers who have been prepared for this use and inaugurated into it. It is the unfolding of doctrine,-the preaching of the internal sense of the Word, and the drawing forth of doctrine by which the revelation to the New Church itself shall be more clearly seen,-it is these that are especially in view in the teaching referred to. If this unfolding of the Word, this exposition of the revelation to the New Church be in hands other than those of the ordained priesthood, and of a priesthood living in order and subordination "heresies may arise, and the Church be disturbed and rent asunder."

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     Moreover, it is clear, that the passage has in mind the public and official work of teaching the Church. For surely it cannot justly be interpreted to mean that none but ordained priests shall study and discuss the doctrines of the Church, whether in speech or in print. The essential nature of the teaching is that the purity of the doctrine of the Church shall be under the charge and care of the ordained priesthood.

     This doctrine has distinguished the General Church from its beginning, as it has also distinguished the Academy. And the complete and practical recognition of the doctrine has been exemplified in the past by the fact that in the General Church there has been an entire absence of that lay preaching which,-even to established societies of the New Church,-has been so conspicuous in the English, Conference. Indeed, more than once, special emphasis has been, laid on this kind of lay administration, where a layman acts practically as the minister of a society, and an expounder of the Word and of the Writings.

     But three years ago application was made to the Bishop of the General Church by a layman who was well acquainted with the general evangelistic doctrines of the New Church, and who was inspired to present those doctrines to audiences of non-receivers,-application was made for authorization to give missionary lectures. It was not his desire to take charge of any society, or to administer any of the rites of the Church; nor was it his desire to expound the Word, or to develop the doctrine of the New Church. He wished merely to proclaim to his neighbors and others, those general doctrines which receive universal recognition from the members of the Church,-what are usually called evangelistic doctrines; and he wished to do this, not as a life's work, but only as opportunity and occasion offered. With the view of acting in and according to the order of the Church, he wished to enter upon this work under the authorization and direction of the priesthood.

     This application brought before the Bishop and his Consistory a new situation essentially different from any situation presented to the Academy or the General Church in the past. The situation in the past was that in the church at large there was little real recognition of the priesthood as the some directors and rulers of the Church in all ecclesiastical and doctrinal matters; laymen were authorized then, as now, to act practically as pastors of New Church Societies, and even to administer some of the sacraments of the Church; and they were authorized, not by the priesthood, nor under the sole direction of the priesthood, but by a mixed body of laymen and ministers.

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There was no practical recognition of the priesthood as the rulers over the ecclesiastical matters of the Church (N. J. H. D. 314). And it was in the effort to establish this recognition in the New Church that the Academy engaged in some of its most serious work, and was visited with the most malign attacks.

     But in the present case the situation was altogether different. As a result of the struggles of the past, the doctrine of the priesthood was fully established by the Academy; and the acknowledgment of this doctrine is one of the corner-stones of the General Church of the New Jerusalem. The point to be noted is that it was the acknowledgment of this doctrine, and the desire to act according to it, that was the active cause which led to the application to the Bishop for authorization to deliver evangelistic lectures. What Bishop Benade would have done under the circumstances, can perhaps not be safely conjectured. It is a simple fact that the circumstances of the case were essentially different from anything that came before him for his decision.

     After careful consideration of the matter, it was concluded by the Bishop and his Consistory that, as regards the case before them, to quote from Bishop Pendleton's book "there seemed to be no reason why some of the work of external evangelization may not be done by authorized evangelists or lecturers, who are not ordained ministers and thus not authorized to administer the sacraments of the Church."

     The authorization asked for was therefore granted. And since that time two or three similar authorizations have been given,-the present practice being to limit the authorization to a term of one year, after which application must be again made and again decided on by the priesthood, as by those in charge of the ecclesiastical affairs of the Church. We may add that in each of the cases that have been acted on in the past the application has been the spontaneous result of a zealous desire to proclaim to the world the general doctrines of the Church.

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No provision has been made for the formal institution of a class of lay evangelists by any initiation of the Church.

     The proclamation of the general doctrines of the New Church has frequently been done by laymen, both by speech and by the printed word, but in the General Church alone, have such laymen sought to act under the guidance and direction of the priesthood. Indeed there seems to be no clear-cut line of demarcation between the layman explaining the general doctrines of the New Church to a few friends, and the same layman giving the same explanations to a larger audience. The fact that, in the latter case, members of the General Church have put themselves under the guidance and direction of the priesthood is but an open evidence of the acknowledgment of that doctrine of the priesthood, for the establishment of which the Academy has so long labored.

     "There seems to be no reason" is a phrase that aptly expresses the position assumed by Bishop W. F. Pendleton, and also by his successor. Certainly there has been no reason to refuse authorization in the cases that have thus far come up for consideration. The men in point were well fitted for the work; they had no idea or intention of entering upon that work as a life work; but they did wish,-and we would again emphasize the point,-they did wish to act according to the order of the priesthood for which the Academy has so long stood.

     It is simply stating a fact to say that there "seemed to be no reason" why their wish should not be granted,-unless we agree with Mr. Buss who, apparently, would consider as a sufficient reason for refusal, a merely technical and literal adherence to the words of a teaching without consideration of its real meaning, purpose and intent. The priesthood of the General Church do not take this view of the matter, especially in view of the fact that there is no desire or intention to transgress the spirit of the teaching, nor any prospect of this being done.

     What the developments of the future may be in this connection, we cannot tell.

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But whatever they may be, Mr. Buss, and those who sympathize with him, may rest assured that the General Church stands as firmly as did ever the Academy of old upon the doctrine of the Priesthood as laid down in the Writings; and that actions of that Church in the future will be inspired, as have those in the past, by the firmest adherence to this doctrine.

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Title Unspecified 1917

Title Unspecified ENOCH S. PRICE 1917

     Editor NEW CHURCH LIFE:
     A new thought,-perhaps not new, but new to me,-concerning the Authority of the Writings, came into my mind while considering the canonical or authoritative books which constitute the Word in its letter.

     There are those in the New Church who say that the theological Writings of Emanuel Swedenborg are not of Divine authority,-are not the Word of God. Now there are in the Bible sixty-six books, thirty-four of which all Newchurchmen accept as the Word of God, and thirty-two of which all those same Newchurchmen know are not canonical,-not the Word of God. Query: How did those Newchurchmen find out the distinction between the canonical and non-canonical books of the Bible? How do they know which books are of Divine authority, and the Word of God, and which are not? Upon what authority do they make this distinction, if not upon the authority of the Writings of Emanuel Swedenborg? Is it possible for anyone but the Divine Himself to determine which of the sixty-six books of the Bible are Divine? If the last question be answered in the negative the inference is plain. ENOCH S. PRICE.
WILLIAM ARTHUR HANLIN 1917

WILLIAM ARTHUR HANLIN WILLIS L. GLADISH 1917

     IN MEMORIAM.

     The annals of the Church would be incomplete without some account of the life of Doctor William Arthur Hanlin, who passed into the spiritual world June 5th, 1916.

     He was the son of Alan and Phoebe Hanlin and was born at Middleport, Ohio, October 10, 1849. His parents were devoted New Church people, his mother being a Hobart, sister to Mrs. Esther Grant and Mrs. M. H. Sherman. He was married October 28, 1871, to Jane Elizabeth Bradbury, daughter of Samuel and Clara Bradbury, also New Church people.

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     He studied medicine in Cincinnati and Chicago and was graduated from Hahnemann College, Chicago, in 1880. He began practicing at Middleport the same year and continued until his death. His devotion to his use and to the principles of Homoeopathy impressed all who knew him. But we are most concerned with his loyalty to the Heavenly Doctrine and to the Academy. He welcomed with heart and soul the first proclamation of the Divine Authority of the Writings, and all the principles of the Academy based on that foundation stone, and never wavered in his allegiance to either. His faith in the Heavenly Doctrine was as implicit as a child's. Show him that the Writings said so and he raised no objection or cavil, but accepted the teaching at once with all its consequences. He spread no roseate hue from his own desires over the facts of life, but looked them squarely and nakedly in the face and then met them as a strong man should.

     It was due to him more than to any other one person that the principles of the Academy gained favor in the Middleport Society and finally prevailed there. Temporizing and half-hearted measures found little favor with him. Compromise he despised, and therefore he rejoiced in the strength and vigor of the early proclamation of the Academy principles and was inclined to deprecate the softening of the NEW CHURCH LIFE in later years. In a word, he was a typical Academician, typical, that is, of that first generation of sturdy men who loyally followed the virile leadership of Bishop Benade.

     We can never be too grateful for the single-hearted zeal of these men. May we of the succeeding generations approach them in our enthusiastic devotion to all that concerns the welfare of the Church. WILLIS L. GLADISH.
SWAIN NELSON 1917

SWAIN NELSON W. B. CALDWELL 1917

Swain Nelson, of Glenview, Illinois, who departed this life on January 18th, 1917, was born in the province of Shane, Sweden, on January 30th, 1828.

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As there was no public school in the vicinity of his home, an arrangement was made by his father to unite with several neighbors in securing the services of Mr. P. N. Hoppmann to give instruction in the rudimentary branches. After receiving a limited schooling in this manner, he obtained his training in gardening on a nobleman's estate, and became so much interested that he planned to pursue his studies further in Germany. But the emigration stampede to America reached his parish, and he could not resist the call to the new world. With twenty of his neighbors, in the summer of 1852, he crossed the ocean in a sailing vessel, a voyage of seven weeks' duration. The journey was continued by rail to Toledo, Ohio, and thence by packet boat on the canal to Defiance, Ohio.

     After enduring many hardships, made more severe by his ignorance of the English language and the lack of friends, he decided to try his fortune in Chicago, arriving there in 1855 Here he established himself in the practice of his profession of landscape gardening, in which he continued actively until he retired at about the age of seventy, leaving in the hands of his two sons the business he had founded in the year 1856. Many beautiful estates in and about Chicago bear testimony to, his taste and skill, and he received a prize from the City of Chicago for his plan of Lincoln Park, which was adopted.

     Mr. Nelson received the Doctrines of the New Church before he emigrated from Sweden. They were first brought to his attention by Mr. Hoppmann, who had received them from Dr. Kahl, Professor of the University of Lund, one of the early receivers in Sweden. The new teachings were fully accepted by him in his youth, and were his comfort and guide to the end. Shortly after his arrival in Chicago he was able to send for the daughter of his early schoolmaster, Sophie Hoppmann, who had promised to become his wife, and they were married on July 17th, 1857, by the Rev. J. R. Hibbard, then pastor of the Chicago Society of the New Jerusalem, becoming members of that body the following pear.

     For many years Mr. Nelson was a faithful attendant and supporter of the Chicago Society. After the great fire of 1871, and the destruction of the beautiful House of Worship, it became necessary to divide the society into three parishes, each of which was provided with a small church building.

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Mr. Nelson then became identified with the Union Park or West Side Parish, and was a member of the Executive Committee, together with Orlando Blackman and Carl F. W. Junge. Mr. Hibbard had continued as pastor of the Chicago Society until the summer of 1877, when he resigned to become General Missionary in the General Convention. He then suggested to the Executive Committee the names of two ministers in the Convention as a choice for his successor, and also mentioned the name of a young minister in Philadelphia who might be secured immediately. This was the Rev. W. F. Pendleton, who accepted a call to come for three months to preach for the West Side congregation.

     It was during this pastorate that the Academy movement began, into which Mr. and Mrs. Nelson earnestly and heartily entered, being among those of the Chicago Society who, in the year 1886, were received into the General Church of Pennsylvania, and the newly organized Immanuel Church Society. And when, a few years later, the community at Glenview was established, they were among the first "settlers."

     The pastors of this Church will testify to his staunch loyalty and encouragement, to his keen and affirmative interest in all things of spiritual instruction. He loved to follow up the doctrines presented at meetings of the Church by private reading of the Writings and of sermons, and he often spoke of having done this with the greatest delight.

     That Mr. Nelson lived to see the fruit of his hopes realized in the beautiful Park, which he had designed and planted, and in the Temple and School now erected there, was to him a great gratification. Mrs. Nelson preceded him to the spiritual world in the year 1898, and during the intervening years he never ceased to look forward with fond anticipation to their re-union in the world to come. W. B. CALDWELL.

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TWO VISITS TO BASUTOLAND 1917

TWO VISITS TO BASUTOLAND Rev. F. E. GYLLENHAAL 1917

     THE SECOND VISIT, 1916.

     Bogate, P. O. Maseru, Basutoland, S. A.,

     Thursday, May 11th, 1916.

DEAR BISHOP PENDLETON:-
     I am sitting at a rickety table, native made, in the house of the Rev. D. R. Khaile, the native pastor of the New Church in Bogate. The house is made of earth, has an iron roof covered with sod to keep out the cold, and a floor of hardened earth smeared with cows' dung. There are two rooms in this house-most of the native houses have only one room-one of which I use as a bedroom, sleeping on an iron bed; the other is my dining and reception room, and is used also for evening prayers. The size of the latter room is about fifteen feet square; it has two doors and two small windows; the doors are about five feet high and two and a half feet wide, and the windows are only a foot wide and a foot and a half high, without glass, but having board shutters. The house is clean, but cold, and rather dark.

     I arrived at Maseru from Bloemfontein at half-past ten o'clock on Tuesday night, and put up for the night at Lacey's Private Hotel. On Wednesday morning I called on Mr. Barry May, Assistant Resident Commissioner at Maseru. After introducing myself, I asked him if he knew a native preacher, named Samuel M. Mofokeng. He recollected the name, and stated he had helped Mofokeng once or twice with a little business. He referred to the granting to Mofokeng of a permit to obtain wine for the Holy Supper, and to the writing of a letter to the Manager of the South African Railway obtaining a Minister's concession for Mofokeng. He knew nothing about the New Church; in fact, had not heard about it.

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He did not think it worth while for another Church to commence work among the Basutos, as there were established already Missions of the Church of England, the Roman Catholic Church, the French Protestant Church, the Seventh-day adventists, and some others. I told him how the New Church had commenced in Basutoland, and asked him if he did not consider it right to help the natives, since they had asked help in the way of teaching and direction; to which he assented.

     After my interview with Mr. May, I returned to Lacey's. Soon Mr. Mofokeng arrived, and after arranging to start from Maseru for Bogate, at two o'clock that afternoon, he departed to fetch the necessary horses. We got off promptly at two, Mofokeng and I on horseback, my luggage packed on a spare horse led by Lipale, (pronounced Di-pi'-le) one of the New Church natives. Mofokeng and I arrived here at four o'clock, Lipale at five o'clock.

     At six o'clock about fifty natives-men, women, and children-assembled in my dining room for evening prayer service. The natives-according to Mofokeng's report-are regular in the observance of morning and evening prayer service. Mofokeng and Khaile conducted the service, which consisted principally of prayers and singing, and at Mofokeng's request I gave them a short address, taking as my text the words, "O sing unto the Lord a new song; for He hath done marvelous things," (Psalm 98:1). They had just sung this Psalm in Sesuto; therefore, also because they are so passionately fond of singing, I selected the above words as a text. In my sermon, among other things, I stated that one of the marvelous things the Lord has done is the establishing of the New Church in Basutoland. After the service, the chairman sang some songs they had learned as a greeting to the "White Minister," among them one or two in English. Later they sang and danced for me outside.

     After supper I had a two hour class with Mofokeng, Khaile and Shadrakai Molise. I asked Khaile and Mofokeng to tell me what they had said in their last sermons. Khaile had taken the Parable of the Ten Virgins (Matt. 25:1-13) as his text, and Mofokeng, Ezekiel 36:26 as his. Each in turn preached to me practically the whole of his sermon. What they said was very elementary, but for the most part, correct.

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Then I instructed them how to prepare their sermons, and gave them several examples. Further, I told them a sermon should always be about the Lord, about heaven, and the life after death, and about the preparation in this world for life after death. Also, I cautioned them not to let their imagination carry them away and thus lead them to put into their sermons what is not in the Lord's Word; laying stress on the fact that their responsibility as Ministers of the New Church is great, particularly inasmuch as their people cannot read the Word for themselves. I enlarged on this subject. Then Mofokeng and Khaile asked questions. Mofokeng: What is meant by the Most Ancient Church, and by the spiritual world; Khaile: What is meant by the Flood, and by Noah's ark. My answers were as simple as possible for me to make, but I fear they understood little of what I said. Finally, the faces of the three native ministers commenced to broaden into smiles, and I could see understanding was dawning on them. Then I explained what is meant by the New Church, and, in answer to Mofokeng's question, what is meant by the internal and external man. Light was shining into their minds apparently, as they commenced talking excitedly to each other in Sesuta. It is difficult to believe how simple and ignorant they are. It will take a long time to teach them.

I promised Mofokeng and Khaile that I would ask you to send them the Teachers' Bibles, like the one I have. The ones you sent them have no reference, concordance, or dictionary. Mine is, "Holy Bible. Dictionary Concordance. Self-pronouncing. S. S. Teacher's Edition. Nelson." I would recommend that at least four such Bibles-large print, because they work by candle light,-and with maps also, be sent to them,-to Mofogeng, Khaile, Nyaredi, and Serutla; also that a fair sized English Dictionary be sent to each of them. There are innumerable words they do not know the meaning of, and they have no English Dictionaries. If possible, Bibles and Dictionaries should be sent also for Matoka, Matesia, Mossuang, the elder and the younger, (father and son, both acting as New Church ministers), Mphatse and Monyeke.

The night was very cold and we sat talking around a fire of cow's dung burning in an old petrol tin.

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The room was entirely shut up, and the smoke from the fire filled the room until cubes of it might have been cut up and thrown outside. This is one of several unpleasant things I have had to endure, and it is due to the natives' sensitiveness to cold. At ten o'clock I retired and slept soundly until seven in the morning.

     This morning, Thursday, May 11th, at eleven o'clock sharp, we had a regular, full service. The services were held out of doors. A small church building is being erected in Bogate, but it will not be finished until the rainy season comes round again, as the ground must be wet when the mud sods are to be cut out of it. Khaile had planned having the chancel in the west, but said he would change it after I told him it would be more according to order for the Word of the Lord to; be in the east-that is, the people looking toward the east. The reason he had for building the chancel in the west was because he wanted no opening from that point of the compass, owing to the frequency and severity of the westerly winds. Khaile is doing most of the work on the church building, although a few others help him from time to time. But to return to the service.

     Mofokeng conducted the service. Khaile read the lessons, and I baptized one man, and blessed three men and two women,-and preached on the text: "Verily, verily, I say unto thee. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," (John 3:5). After the sermon I explained the reasons for celebrating the Nineteenth of June. The attendance was not as large as last year, perhaps owing to the fact that last year many came from Qhuqhu, which village I am to visit this year. About eighty were present, mostly women and children.

     In the evening, at seven o'clock, we had another service at which I preached on the text: "And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband," (Rev. 21:2). My aim was to enlighten the natives on the meaning of the New Church, that is, to tell them what the New Church is, but without telling them about the consummation of the former Christian Churches.

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I have found it futile to explain, even to native ministers, that the former Christian Church is now consummated, for they answer: "If the other Churches are not also the Lord's, why are they not destroyed?" This service was well attended, the little room being literally packed with men, women and children, probably about sixty altogether. After the service there was more singing, both in Sesuto and English, principally by the girls, the women assisting, and the men making an accompaniment with their deep basses. At my request, several of the little girls sang by themselves,-they were six or seven years of age and have the sweetest voices. Then a group of older girls sang unaccompanied; and finally two of the young men. The little boys do not sing, perhaps because they are away most of the day looking after the horses, cattle, and sheep. After the singing all went outside and danced. At half-past eight, however, I asked for quiet so that I might have my class with Mofokeng, Khaile, and Molise. I explained to them the First and the Second Coming of the Lord, also the nature of the Word as a whole and as to each of its three Testaments.

Friday morning the horses came to carry me to Qopo, at which village Nyaredi is pastor. We left Bogate at 11:15 a. m. and rode first to Berea, the village of the Chief of the District to which Qopo belongs. We arrived at Berea at 1:30 p. m. The District Chief's name is Leshoboro Majara; Moshoeshoe. He is a grandson of the great Moshesh. Chief Leshoboro was waiting for me, as word had been sent him of my arrival in Basutoland. I forgot to mention that it is a custom for every visitor to a District in Basutoland to call on the Chief of the District as soon as possible. This is done at the first visit only, and is not necessary again. Last year Chief Leshoboro had heard of my presence in Basutoland and had sent me an invitation to visit his District. I was unable to accept his invitation, but wrote to him that I would surely visit him, should I again visit Basutoland. Now I fulfilled my promise.

Chief Leshoboro is a large, quiet, dignified man. Be is a big Chief, that is, one of the three or four most important Chiefs of Basutoland. He speaks English a little, understands it fairly well, but according to custom, employs an interpreter. I remained with him for two and a half hours, during which time he served me with tea and bread.

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He has twenty wives, one of whom was introduced to me. He questioned me minutely about the New Church and its Doctrines, but did not argue any point, as the Paramount Chief did last year. He seemed favorably disposed toward the New Church, and has given a site for the Church at Qopo, where a stone church building and a stone parsonage are already in the course of construction. However, both are very simple buildings to be thatched with grass.

Chief Leshoboro asked particularly about the attitude of the New Church toward a plurality of wives, and toward the custom of marrying by cattle. To the first question, I answered that the Doctrines of the New Church taught plainly that a man should have one wife only at a time; when a man's wife dies, he may marry again, if he wishes to do so, but he must not have two or more living wives. But because I knew from former experience that the question included the further question, What will be the attitude of the New Church towards those Chiefs and men who at the present time have more than one wife?-I added, that I did not think the New Church would refuse to receive natives who had several wives at the time of their desiring to enter the New Church; but that it would teach and would require those not married to marry one wife only at a time, and those already married not to take another woman, or other women as wives. I was careful to state that the above was my own opinion,-that the Bishop would have to decide the matter. I knew an answer was expected, because, before I commenced my answer, Chief Leshoboro had stated that the other Missions in Basutoland-Roman, French Protestant, Church of England, all-refuse to receive any man or Chief until he has put away all his wives but one. In one case, a Paramount Chief, endeavoring to comply with this condition made by the Roman Catholic Mission, put away all his wives and took a young girl as his new, Christian wife! I firmly believe this is a custom-a permission of Divine Providence-that the New Church must abolish only by instruction, consequently only gradually. Further, I believe it is one of the hindrances placed by the Lord to prevent the Missions of the former Christian Church from taking firm root in the hearts of the natives of Basutoland.

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To the second question, namely, "What is the attitude of the New Church toward the custom of marrying by cattle?" I answered that I thought the New Church would not interfere with any native customs which were not evil and against the Doctrines of the New Church. Marrying by cattle is simply this: A man has a marriageable daughter, and he refuses to allow her to marry any one of her choice unless the man or his father pays so many head of cattle for the girl. In one sense, the daughters are sold; but in another sense they are not, that is, in the sense that the daughter has some choice of a husband. Occasionally native lovers elope, because the man cannot pay the required number of cattle; but elopement is rare, probably because the penalty is heavy, a large fine of cattle, perhaps even imprisonment, and the loss of the girl. I think it will be wise to permit this custom until education of the natives leads them voluntarily to give it up. There are many natives who desire what they call "Christian marriage" in addition to their native marriage, and I would like to know if you see any reason or reasons why I should not officiate at such weddings when asked to officiate, even in cases where the bridegroom and bride have been living together for a time after native marriage. Mofokeng says there are about twenty couples who want Christian marriage as well as native marriage, and who want me to officiate. I shall not taker any action along this line until I hear from you.

In the general conversation which followed these two questions and their answers, one of the Chief's councillors referred to the custom of the Israelites and Jews marrying several wives, as related in the Old Testament. I replied that God had permitted the Israelites and Jews to have several wives, but had not willed it, and explained at length the difference between God's willing a thing and permitting it. I explained also that the Old Testament was written in a way accommodated to the character of the people at that time; that the same was true of the New Testament, and of the Third Testament or Writings to the New Church; that the Jews had refused to accept the Lord in His first coming, and thus His New Testament; that if the Basutos accepted the three Testaments they would have to live according to the commandments and doctrine of all three Testaments, etc.

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     The same Councillor then asked, "What is the attitude of the New Church towards a man marrying his brother's widow!" and he explained that, according to their custom, if a man dies and leaves a wife or wives, one of his brothers, or, if he has no brothers, his nearest of kin, must take the deceased man's wife or wives to himself: for they are regarded as property inherited by the next of kin. I replied that the Doctrines of the New Church do not permit a man to have more than one wife at a time, therefore neither do they permit a married man to take as wives his deceased brother's women: but that I could not say what attitude would be taken by the Church as to the case of an unmarried man marrying his deceased brother's widow. However, I stated that a woman who had truly loved her husband, would probably not desire to marry again. The Councillor seemed unable to comprehend why a man should have only one wife, also why there should be a conjunction of minds between a man and a woman, living together as husband and wife.

     Chief Leshoboro asked me, in a most earnest manner, to entreat you to send as soon as possible a "White Minister" to Basutoland, to live here and be your "eye." He urged the necessity and importance of teaching his people, who are like children; and considers this can be done best under the direction of a "White Minister." He was seconded warmly by two of his Councillors, also by Nyaredi and Mofokeng. I might add here that Chief Leshoboro has seen a little of the outside world, having been to England with three or four other Chiefs of Basutoland, all guests of the Imperial Government In England they were presented to the late King Edward.

     After further conversation about the war, and about America, Australia, and India, Chief Leshoboro dismissed us, for, according to native custom, no one can leave the Chief's presence without dismissal; and we rode to Qopo, a pretty little village nestling on the side of a large kopje and facing an extensive, fertile valley fringed with kopjes and mountains. Qopo is the station of the Rev. Epainetus Nyaredi, who is a fairly able native minister, most earnest and self-sacrificing in his work for the New Church. He was sent here by the New Church Conference of Basutoland, (which has no affiliation whatsoever with the English New Church Conference), when there was not one native of the village interested in the New Church.

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I do not know why Qopo was selected as a station. He has been here about three years and has now twenty members His work has been difficult, particularly because the people here contended that the New Church was only Mofokeng's and Nyaredi's Church, and did not exist with white people. The natives, were unconvinced of the actual existence of the New Church with white people, even after hearing reports of my visit to Basutoland last year. But Nyaredi worked ahead Persistently and obtained from Chief Leshoboro a site for the New Church in Qopo. The extent of this site has not yet been determined satisfactorily, but the sub-chief of Qopo has assured me that he will confer with Chief Leshoboro on the matter and effect a settlement as soon as possible. It may here be noted that all the land of Basutoland belongs to the Chiefs who give sites for churches, schools, trading-stations, and houses, also land to plow, with the right of temporary tenure only; that is, the Chiefs still holding title to the land. In return from the natives, the Chiefs command the services of their people to plow, and sow, and harvest the lands retained for their own particular use. The only other tax the natives must pay is a poll tax of one pound a year to the Resident Commissioner. Let me also note here that Nyaredi went alone to Qopo, his wife and family following six months later; and he told me the people were more willing to believe him after his wife had come among them. No doubt she worked among the women.

Nyaredi has a large family, nine children living and one dead. He is very poor, but brave in his poverty; his wife appears to be a brave woman, and his children apparently are happy and religiously inclined. Nyaredi is fifty-one years of age. Let me note here that, according to native report, last summer was very hard on horses, cattle, and sheep in Basutoland. All our New Church natives suffered. Mofokeng lost his two horses and twenty-three sheep. Moshe Monyeke lost ten horses and, cattle. Khaile lost thirty-eight cattle out of forty-four. I do not remember the particulars of the losses of others. They also informed me that money is very hard to get, the traders refusing to pay for the products of their farms in money, giving clothing and food in exchange.

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This scarcity of money is owing to the war, no doubt.

     Last night, Friday, May 12th, I had a class with Mofokeng, Nyaredi, and Matoka. Matoka is a bright young man, twenty-eight years of age, who is under Nyaredi, and preaches in a village, about two and a half hours walking distance from here. He lives there. He is married and has two children. He is most humble, earnest, and alert; always doing something. He understands English fairly well, and speaks it sufficiently to get along in a conversation. I rather like him. He fetched me from Bogate, and has been my valet, cook and waiter here.

     To return to the class. I asked various questions, especially, "What is meant by the Second Coming of the Lord'" "What is the New Church?" "What is meant by the Word of the Lord?" The answers were not satisfactory and so I explained at length.

     On Saturday morning, at nine o'clock, Nyaredi held morning prayers, and asked me to preach a sermon. I did so, taking as my text, Matthew 3:2. Only about fifteen were present, mostly women, but keep in mind that there are only twenty New Church people here.

     Let me state here that all my sermons and talks in Basutoland are necessarily extempore, although thought out before, and, of course, are of the most general nature. It is a great disadvantage having to preach through an interpreter and I wonder sometimes if Mofokeng understands well just what I am saying; but it is the only thing to do, as I do not know Sesuto, and the natives do trot understand English. Mofokeng always tells me, after the service, that the people like what I say and understand well, but I have no way of telling just how much they understand. It is even more difficult than speaking to children who understand English.

     On Saturday night, May 13th, I was bombarded with questions by Nyaredi and Matoka. Immediately after the class I wrote down the questions, yet I could not recollect all of them. I answered them the best I could, but the task was a hard one, because they speak and understand English poorly, and Mofokeng, who usually acts as interpreter, was "very slumbery," and had gone to bed.

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But before Mofokeng retired and the questions were asked, Nyaredi enquired how many Academies there are in America (meaning, of course, New Church schools), which Academy is the principal one, how much it costs to send a boy to school in Bryn Athyn, how much it costs to go to America, and other like questions. After I had replied to these questions, Nyaredi, supported by Mofokeng, said that "the Bishop of the General Church must send us teachers for our children, to teach them well, for it costs too much to send our children to America." I replied that they would have to wait, that the General Church was not wealthy, that the General Church did not have enough men as teachers, and that the Lord will provide for the natives in Basutoland in good time. I said, further, that the New Church in Basutoland is still a little baby and must grow slowly like all babies. To which, quick as a flash, Nyaredi (who, remember, is very poor, and is the father of ten children), replied, "But when the baby is hungry for food it cries; we are crying for food." I answered, "You are being given a little food now. More will be given. But you must be patient and persevere in your work. You ministers must study hard and teach the people and the children. The food for you is in the Word of the Lord. You have the Lord's Word and you must study it. And you must not try to hurry the Lord who will surely provide for you."

Mofokeng stated that he had established the Church in Basutoland and now must rest. I replied, "You must work on; you must persevere in your work; there must be no rest from your work in this world." They were both very urgent that something be done for them, and that it be done at once; they were very insistent about this. Also, they stated that they are now full members of the General Church, that the Bishop of the General Church is their Bishop, and that he must look after them govern them, and send a Bishop to Basutoland to teach them and ordain them. I told them all this would be done as soon as possible, but they must be patient, and continue their work. I wish that I had known shorthand so that I might have taken down the whole conversation verbatim. They are terribly in earnest about everything; and work hard.

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I forgot to mention that on Saturday, at noon, I had a class with Mofokeng and Matoka and explained that everywhere in the Word by David is meant the Lord, also the general meaning of Isaiah 9, Psalm 22, and Psalm 2. Nyaredi was unable to be present.

(To be continued.)
GENERAL CHURCH DAY IN BRYN ATHYN, PA 1917

GENERAL CHURCH DAY IN BRYN ATHYN, PA 1917

     On February 9, the Bryn Athyn Society united in celebration of General Church Day,-the anniversary of the organization of the General Church, which took place on February 6, 1897.

     The Rev. E. E. Iungerich was toastmaster, and introduced into his program some novelties of matter and manner. Formal toasts were omitted, with the exception of a toast to The Church at the conclusion of the speeches. The opening remarks of the toastmaster, wherein he apologized for his existence, and gave a humorous account of the evolution of a toastmaster, were well calculated to Produce an affirmative attitude toward succeeding speakers. He was followed by Mr. Donald F. Rose, who presented a typical after-dinner speech on the subject of Humour, considered even in its relation to religious appreciation and development. Mr. Marshall Fuller spoke on The Spirit of Give and Take, and broke all records for brevity in a Bryn Athyn speaker. Mr. William Whitehead gave a stirring address in consideration of The Other Fellows Point of View, touching in telling fashion on the world-wide spirit of intolerance and mutual hatred represented in the Great War, and closing with a quotation from Abraham Lincoln, of peculiar aptness and timeliness. The Rev. George De Charms spoke on Council and Assembly,-the Principles of the organization of the General Church, and urged the necessity for the younger generation of the Church to enter into the labours as well as the fruits of the early days Bishop W. F. Pendleton concluded the program with an address on the future of the Church, in which he reviewed what had been done and might be done through the training of children for the Church, and added many things relating to the early days of the organization

     After a toast to the Church, and the singing of hymns 25 and 26, there followed that which constituted a fitting center to the whole evening.

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This was the presentation to Bishop William F. Pendleton, on behalf of the whole General Church, of a token of love and appreciation, and recognition of the great work he had done during his twenty years of government of the General Church. This took the form of a golden chain of twenty-four links, engraved with the names of the societies of the Church, and set with precious stones of correspondential colors. (By permission of Bishop W. F. Pendleton, the BULLETIN in its current issue prints a photographic reproduction of this chain.) The presentation was made through Dr. F. A. Boericke, who addressed the Bishop as follows:

Bishop:
     On this twentieth anniversary of its organization the General Church wishes to present to you this chain, as a token of its love and esteem for you. By this token you may, as long as you live, be assured that the members of this General Church have ever regarded you with the very greatest affection, and that they recognize in you a most wise and considerate leader; one who has regarded the absolute freedom and welfare of the individual, as well as of the body of the Church, as a whole, both in its organization and at all times since.

     The Church has in use the Liturgy, which has been your work, and which has been of inestimable value to it in its worship. Moreover, the Church will always acknowledge that the advancement in the Ritual of Worship has been promoted and furthered largely by your effort and learning.

     Mr. Alden, in his invitation to the Church, states that he appeals to the 1,200 members, and about 800 children. It will please you to learn that though the time has been very short still it is evident that the response is practically unanimous.

     We sincerely hope that you may be with us yet for many years, and that your health may be such that you will feel able to preach sermons to us as in the past, which have awakened in us a profound realization of our responsibilities, and our duty to our God and to our neighbor.

     In response, the Bishop said:

     Members of the General Church:

     I feel very grateful. You cannot expect me to say very much in answer to Dr. Boericke's words, but let me say, I 'am very grateful.

     Let me say that I am now realizing the dream of my ministerial life, namely, to have only one thing to do. You realize how much our ministers have to do. For the forty-five years of my ministry I have longed for this time.

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Now it has been given to me in the Lord's Providence. I speak of this partly in answer to the kind expression of this presentation through Dr. Boericke, because there is in it such an expression of good will that T find it difficult to respond to it, except to say what I am saying,-that I have now reached that point in the work of the Church that I have wished for ever since the beginning of my ministry.

     As you are aware, I have reserved one thing; to go on with the subject of Exposition in the Theological School, and I am devoting myself wholly to that, and finding great delight in it. This, it seems to me, is almost a foretaste of what is to come to everyone in the other world;-not to be confused and troubled about so many things: I remember a definition in the ARCANA of what it is "to think nothing." The ARCANA defines it as thinking about many things at the same time, and not distinctly about any one. Ministerial brethren, as well as brethren of the laity, will realize the truth of that proposition, of that teaching. There are times of confusion in their work when they actually confess that they think nothing. This is also the experience of every mother with her children. I do not think that there is any exception to it, but it is a state of confusion from which we should all pray to the Lord to be delivered.

     I do not mean to give the impression that I have not enjoyed my ministerial work in the past. I have enjoyed it very much indeed; Before T began ministerial work. I went from one thing to another very quickly for several years after the Civil War. But it became clear to me, the way opened, and I went into the work of the ministry, and I found that it was to me a source of delight and happiness. As I have said, there was one thing lacking in it all along, which is to me now a blessing,-to have one thing to do. One thing to think about,-one thing to care for.

     There comes with this beautiful gift your good wishes for my welfare, and in return I wish to say that they are realized in this,-the delight I take in doing one thing. I thank you, and all the members of the General Church with all my heart.

     The time is not very long when all of us will be where those thirty-six first members of the General Church are now, except two or three. We are gradually stepping across the line. It is a joyful step to take. One of the greatest delights of my life in coming to the New Church,-I knew nothing about it till I was twenty-three years of age,-was that it stripped death of its horror, a horror that was with me all through the terrible war. During all that time I never got rid of it. Then all at once this doctrine of heaven was given to me, and lifted that terrible cloud. We have indeed much to be thankful for in the New Church.

     The Lord's blessing be with you all.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The meetings of the Consistory and the Council of the Clergy were held during the early part of February, and occasioned much-appreciated visits from the Rev. Homer Synnestvedt, F. E. Waelchli, and H. L. Odhner. The society enjoyed hearing a sermon from the Rev. F. E. Waelchli on February 11 on the text, "Speak unto the children of Israel, and let them go forward." This was a lucid and practical exposition that appealed strongly to the young people of the society.

     The Rev. George De Charms has now removed to Bryn Athyn, but has been delayed in taking up the work of the assistant pastorship by sudden illness, which caused much anxiety to his friends, but which fortunately seems to have passed. At an early date Mr. De Charms proposes to open a doctrinal class for the young men or the society, to meet every Sunday evening. The Friday evening doctrinal classes, under his direction, are taking up the study of the Externals and Internals of Ritual.

     There has already been started, under the leadership of Bishop N. D. Pendleton. a class for the study of Bishop Benade's CONVERSATIONS ON EDUCATION, to which are invited the young mothers of the community, and all other ladies who find themselves interested in the care and training of young children. The ladies affirm that the class is extremely useful and interesting. Some suggestion has been made that the young fathers in the society might also profit by attendance at such a class.

     The society has recently celebrated two dates vital to the work of the community. First of these was the Founders' Day of the academy, celebrated on January 12. This took the form of a banquet, under the toast mastership of Mr. W. Whitehead; the program included toasts to the early days of the Academy, to the problems of today, and to the responsibilities of the future. One speaker discussed those earlier Newchurchmen, whose labors eventually bore fruit in the "Academy idea;" others spoke in appreciation of the actual Founders, who first ultimated this idea in the formation of the institution; while the address of Bishop W. F. Pendleton in closing dwelt on the thought that the Lord alone is the true Founder of the Academy.

     On February 9 was celebrated General Church day, an account of which is given elsewhere in this issue. It was noted that there were present in Bryn Athyn, at this time, all those six ministers, who were present at the first organization of the General Church on February 6, 1897. D. F. R.

     CHICAGO, ILL. The services, Sunday School, and mid-week classes have been kept up uninterruptedly in Englewood, Chicago, since the work began there over three years ago. On special occasions social gatherings have also been held, and the members, young and old, have done what they could to make it pleasant for one another. The work in Lake View, Chicago, has likewise been kept up, but owing to removals the meetings were held in homes of members for a long time. At the invitation of friends living in Irving Park, Chicago, a hall was rented, and the Rev. Headsten began a Sunday School, and an adult class for the study of the WORD and the Writings. This work was begun last October, and has now quite a hopeful aspect.

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During Mr. Headsten's absence from the city, the meetings were conducted by the Rev. W. L. Gladish.

     During the hot summer months the Society suspends its meetings, and the pastor goes out on missionary tour, visiting New Church people, and friends of the Church in different places. Last summer he visited Minneapolis, Minn.; Mason and Arpin, Wis.; Kibbie, Mich., and Rockford and Belvidere, Ill. He preached fifteen times to congregations numbering from 14 to so, and also held a number of classes, administered the Holy Supper three times, and baptized five newcomers into the Church. This work will be repeated next summer, if the necessary means are forthcoming. H.

     KITCHENER, ONT., CANADA.

     Owing to various circumstances, the activities of the Carmel Church have not been quite so regular as usual this winter Twice the building has had to be closed on account of furnace trouble. The growing duties of citizenship in these momentous times have deflected part of our energy into directions hitherto little considered, and has somewhat decreased the attendance at suppers and classes. The O. H. Day family has removed to Detroit, and the business interests of Messrs. Alf. Steen and Archie Scott have called them to Elmira and Toronto, respectively. Miss Lucille Hollman is now also in Toronto, where her wedding with Mr. Scott is soon to be celebrated. Mr. Benjamin Warren (a former member of our congregation) has enlisted in Toronto, where he is now stationed. He was recently married to Miss Levina Schweitzer, who, for the present. is also in Toronto. Mrs. Victor Waelchli (nee Boggess) returned to the United States in January, the Battallion of which her husband is a member, having now reached England.

     The Christmas time brought its usual sphere of peace despite the all-pervading thoughts of war. As a part of the Children's Festival six beautiful tableaux were presented in the chapel.

     New Year's Day and the following Tuesday were devoted to a local assembly. It opened with a banquet, where Bishop N. D. Pendleton, in response to the toast to the Church Militant, made inspiring references to the work of Evangelization as an essential part of the Church's office, a means of her nourishment, and the duty of all her members. The Bishop held an informal meeting with the ladies, where various topics of interest were discussed. The final Assembly session was devoted to the reading and discussion of a paper by the Bishop on the "Ark of Noah." Later, Mr. Theo. Pitcairn gave an account of his last summer's vicissitudes in the highways and byways of the missionary field.

     The Society's commemoration of the Seer's birth occurred on the, 26th, when Mr. Odhner spoke of Swedenborg's unique place among his contemporaries and of his relation to all historic times, and Mr. Jacob Stroh illustrated some aspects of the revelator's personality with interesting anecdotes.

     LONDON, ENGLAND. The London society, though now entirely denuded of its young men, is keeping well together, and progressing quietly in a sphere of charity.

     On July 24 a memorial service was held in commemoration of Mr. John Pitcairn. Our pastor instructed us as to the continuance of use after death, and showed that our friend would now continue on a wider and more interior plane the service to the Church that he had loved so deeply on earth. In speeches that followed several spoke of the great use that Mr. Pitcairn had been led by the Lord to perform in establishing the New Jerusalem in every part of the world.

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     On August 22 another memorial service was held to the honor of our young friend, Leon Rose, suddenly called home while on active service for the honor of his country. At the wish of the parents personal references to our young brother were confined to the brief introduction to the sermon by our pastor. But the hearts of all were open, and the sphere of heaven seemed very near while we listened to the healing words of the address.

     On December 15 the Children's School Social was held, and all the scholars took part in a pretty little Cantata,-"The Fairy Wreath." This was the fruit of the work of the teacher of the school and Mrs. A. Stebbing, and gave great pleasure by the innocent zest of the children in the work, though at times a little sadness was felt that the fathers, away on war-work, could not see their children's performance. H. H.

     PHILADELPHIA, PA. This has been month of real winter weather and work. The suppers and doctrinal class have been continued, as usual, and Mr. Karl R. Alden, our new minister, has chosen for this class the study of the "Early History of the New Church," beginning with the study of the life of Swedenborg.

     A banquet was held on January 28 to bid adieu to our former pastor and his wife, who have moved to Bryn Athyn to take up the pastoral work there. The Advent Society presented Mr. De Charms with a small gift in expression of their love for him and their appreciation of his work. A number of speakers recalled the wonderful progress we have made in three years under his leadership. Later in the evening a toast to Emanuel Swedenborg, whose birthday anniversary was on the following day, was very affectionately responded to by Mr. Eric Neilson.
     A. E. S.

     TORONTO, ONT., CANADA. Life in our society was busy, but rather uneventful until Christmas and the New Year.

     At Christmas the children's entertainment was very interesting. White Mr. Cronlund told the children the story of the coming of the Lord, it was illustrated by two tableaux, one representing the Angel Gabriel, announcing the coming of our Lord to Mary; and the other, the three wise men worshiping at the manger where the Infant lay.

     The chief event of the year was our Bishop's visit. Mr. Pendleton arrived in Toronto on December 29, and that evening we had a banquet at the church. While at the festive board, our pastor announced that the subject for discussion during the evening would be "The Church, Our Stronghold." Bishop Pendleton spoke briefly, and then asked Mr. Theodore Pitcairn to tell something of his missionary efforts during the past summer. Mr. Pitcairn gave us an enthusiastic account of his tour and we certainly feel much sympathy in the movement which these young men have inaugurated.

     Other speakers spoke on the subjects: "Strength in the Acknowledgment of the Lord in His Second Coming;" "Strength in the New Church Marriage;" "Strength in the Spirit of Self-Sacrifice;" "The New Church in the other World a Source of Strength."

     A men's meeting was held at Mr. Caldwell's house next evening when "The External Growth of the Church" was discussed.

     In the afternoon a ladies meeting was held at the home of Mrs. Ernest Bellinger when the Bishop very informally discussed educational and school matters.

     On Sunday morning Bishop Pendleton preached and in the evening read a paper on "Accommodation." This wonderful paper showed clearly that all New Church education should lead the individual to see the Lord." An interesting discussion followed, after which New Year's Greetings brought the Bishop's much appreciated visit to a close.

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Swedenborg's birthday was celebrated by both the adults and the children of the society by meeting for supper at the church. Mr. Cronlund had borrowed from the Academy, magic-lantern slides of Swedenborg and contemporaries, the founders of the Academy, and others connected with the history of the New Church.

On Wednesday evening, February 7, the twentieth anniversary of the birth of the General Church was celebrated by the members of the Olivet Church. An historical address, dealing with the ecclesiastical side of the Academy movement, was given by the pastor, and very interesting and instructive speeches were made by several of the members. Every one spoke most appreciatively of the work done by Bishop W. F. Pendleton, as Presiding Bishop of the General Church. At the close of the meeting it was voted with enthusiasm that this society convey to Bishop Pendleton its affectionate goodwill, and warm appreciation of the great uses so well performed by him for the Church. B. S.
Philadelphia Local Assembly 1917

Philadelphia Local Assembly 1917

     ANNOUNCEMENTS.

     SPECIAL NOTICE.

     The Philadelphia Local Assembly will be held at the Advent Church, Wyalusing avenue, below 55th street, on April 14-15, 1917. All persons desiring to attend are cordially invited to send their names to Mr. Harvey Lechner, 1701 N. Redfield street, Philadelphia, as promptly as possible, so that provision may be made for the entertainment of those coming from a distance.

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JOY IN THE PRESENCE OF THE LORD 1917

JOY IN THE PRESENCE OF THE LORD Rev. WILLIAM B. CALDWELL 1917

NEW CHURCH LIFE
VOL. XXXVII APRIL, 1917          No. 4
     When the Lord was present in the world, clothed in the human of man, and when He gathered around Him His twelve disciples to instruct them, and to inspire them with the heavenly delight of love toward Him and toward one another, it was a representation of His Divine spiritual presence in the Church of all times and all ages;-His presence with the regenerating men who constitute the Church, His presence in the delights of the goods and truths of the spiritual life, which are only from Him, given as a measure of heavenly joy to regenerating men upon earth.

     But ever and anon the Lord appears absent from the man of the Church, which occurs when the delights of self and the world,-natural delights,-prevail with him, when evil spirits excite his evil loves, afflict his conscience, and thus induce a state of anxiety at the loss of spiritual delight, at the apparent absence of the Lord,-a state of temptation-conflict attended with internal grief and despair. His joy is turned into sorrow. The truth is, however, that the Lord is still most present with this man, sustaining him in his resistance to the evils of the natural, and giving him victory if he endure unto the end, and with the victory its reward-a deliverance from evil, and a new manifestation of the Divine presence, and from this an internal peace of life, with renewed joy and gladness in the good and truth of the spiritual life, together with tranquillity and content in the natural life.

     Such a change of state with the man of the Church is represented in the Gospel by the sorrow of the disciples when the Lord was about to undergo the Passion of the Cross, which sorrow was to be turned into joy when He again appeared to them after His resurrection.

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"Ye shall weep and lament," He said to them, "and ye shall be sorrowful, but your sorrow shall be turned into joy." (JOHN xvi, 20.)

The disciples, being very simple men, scarcely realized that the Divine was present with them in Him Who appeared to them like another man. To prepare them for His departure out of the world, to prepare them to acknowledge Him afterwards when He would appear in Divine glory, the Lord comforted them, and explained fully how the case would be. "A little while, and ye shall not see me; and again, a little while, and ye shall see me; because I go to the Father." And because they were troubled with misgivings, and doubted in their hearts, not comprehending that His "going to the Father" meant His union with the Divine, and His spiritual appearing and presence in the Divine Human, He also said, "If ye loved me, ye would rejoice, because I said, I go unto my Father; for my Father is greater than I." But though He had thus reassured them, though they had been told that He would be taken, put to death, buried, and rise again the third day, their faith was weak. It is even said of Peter and John, that only when they came to the sepulchre, and saw that He had risen, did they believe, "for as yet they knew not the Scripture, that He must rise again from the dead." (JOHN xx, 9.) Their faith in the Lord was as yet an external faith, requiring evidence of the senses, and depending upon His continued presence with them in the flesh. They little perceived the presence of the Divine in Him. "Have I been so long time with you, and yet hast thou not known me, Phillip? He that hath seen me hath seen the Father." (JOHN xiv, 9.)

As the disciples had so Little perception of the Lord's Divinity, so little spiritual faith, so little confidence that He would rise from death and manifest Himself to them, it is plain that their grief at His leaving them was largely a natural grief, a natural sorrow that could only be turned into joy when He should appear to them in the glory of His Divine Human, and when they would be brought to a new and higher acknowledgment of Him as Divine, as their God.

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It was similar with the grief of Mary Magdalene, when she wept, and said, "They have taken away my Lord, and I know not where they have laid Him." And when Jesus appeared to her, and she would have touched Him, He said, 'Touch me not; for I have not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (JOHN xx, 17.) She was no longer to think of Him merely as He had appeared in the world, as a mere man, but as Divine Man, her God and Father. And in this way her natural faith was to become spiritual, her natural sorrow to be turned into spiritual joy. Likewise also the disciples were to acknowledge Him in His Divine Human after the trial of early separation from Him, after the world had thought and rejoiced to destroy Him, when He appeared to them in His glory. For He had said to them, "Ye shall weep and lament, but the world shall rejoice; and ye now therefore have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." (JOHN xvi, 20, 22.)

The "little while" that the Lord was to be separated from His disciples represented, as we have said, a change of state with the man of the church, brought about by temptations; by the apparent absence of the Lord during man's states of spiritual trial; when the forces of evil are striving for mastery over him, striving to destroy his spiritual life; these states of sorrow being turned into joy by victory, by the new manifestation of the Lord then given, with its attendant blessings. This change of state involves also a transition from a natural idea of the Lord to a spiritual one, a transition from thought of Him as a man to thought of Him as God, from a finite conception of His Human to a spiritual understanding of His Divine Essence, to a perception and acknowledgment of His Divine Human. And this transition in the thought of the man of the Church can hardly take place without sorrow in giving up pre-conceived, limited, personal ideas of the Lord, though this is turned into joy when he has come fully into the light of perception and its spiritual faith, the light of a new appearing of the Lord as He has now revealed Himself at His Second Advent.

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     But this "little while" of the Lord's absence from His disciples, representing a change of state with man, also involved an important period in the Lord's life upon earth, in the process of His glorification. He was about to undergo the last temptation in Gethsemane, and at the cross; to be taken of men, put to death, buried, and to rise again. He was to suffer the extreme humiliation of the human, even to its complete putting off. His soul was to be "sorrowful unto death," and upon the cross He was to appear forsaken of the Father. But with Him also this sorrow was to be turned into joy,-a Divine joy in His union with the Father and the accomplishment of the ends of redemption. In states of humiliation, when the infirm human was afflicted, the Lord appeared absent from His Divine: in states of glorification, when by victory in temptation the Human was united to the Divine. He had inmost joy from this union, and from conjunction with the human race. For He imparted this joy to His disciples. "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full." (JOHN xv, 11.) And again, when He prayed to the Father, and spake of His union with the Divine, "And now I come to Thee; and these things I speak in the world, that they might have my joy fulfilled in themselves." (JOHN xvii, 13.)

     The "little while" of the Lord's absence from the disciples, therefore, was the period or state of His last humiliation, and of His final and complete union with the Father,-the last affliction and sorrow of the infirm human, but the final joy of union with the Divine,-a joy that He imparted to His disciples when He appeared to them after He had risen, and when His first salutation of "Peace be unto you" imparted to them the fruit of His victory,-a spiritual peace of conjunction with Him, and the joy of it. "And then were the disciples glad when they saw the Lord."

     Not only to the disciples, but to the whole human race, did the Lord then give that peace, and its heavenly joy,-to all who could receive it. For it was the peace of His union with the Divine, the uniting of the Human and the Divine in Him, and the joy of His Divine Love in the redemption of the human race, and its new conjunction with Him in the glorified Human.

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It was the peace of His victory over the hells, now reduced to order, and thus to a truce of peace under His Divine power. It was the peace of a new order in heaven, and with this new order a new delight and blessedness of life, a new joy with the angels of heaven and the men of the church; with the regenerate, the delight of spiritual peace when the sorrow of temptation is past, a peace that is only from the Lord, which the world cannot give. Hence our Lord further said to the disciples, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you." (JOHN xiv, 27.)

Now this peace was the essence of the heavenly joy imparted to the Lord's disciples, when He appeared to them after His resurrection. For we are taught in the Heavenly Doctrines that peace is the inmost delight of heaven, and the origin of heavenly joy, "that in the Lord there is a Divine peace, existing from the union of His Divine and the Divine Human in Him; that the Divine of peace in heaven is from the Lord, existing from His conjunction with the angels of heaven, and in particular from the conjunction of good and truth with every angel; that these are the supreme origins of peace. From which it is also evident that peace in the heavens is the Divine inmostly affecting all good there with blessedness, and thus that from peace is all the joy of heaven; that in its essence it is the Divine joy of the Lord's Divine Love from His conjunction with heaven, and with each angel there; that this joy, perceived by the Lord in the angels, and by the angels from the Lord, is peace. Thence also the angels derive all blessedness, delight, and happiness, or what is called heavenly joy." (H. 286.)

Observe that this state of heaven,-the supreme of human bliss,-is from the presence of the Lord in His Divine Human, and His conjunction with the angels,-from union and conjunction. There is no peace, no joy, where there is division, separation, but only where there is conjunction, union; thus where the Lord is, for He is the only One, in whom and by whom all in heaven are united. "In His presence there is fulness of joy." And wheresoever in the world He is present, wheresoever He is spiritually acknowledged and loved, where "two or three are gathered together in His name, and He is in the midst of them," there will be found internal peace and joy of life from conjunction with Him.

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It is this Divine peace and joy that inflows from heaven with all who conquer in temptations. It comes to them as the first comfort after victory over that which caused the Lord's apparent absence, the "joy that is with the angels over one sinner that repenteth." The Lord cannot be present with men in the merely natural delights of the world and of self love, and where He is not spiritually present there can be no internal peace and joy of life, no contentment of heart and soul's satisfaction, whatsoever may be the peace and enjoyment of the natural life. This natural peace must suffer; the natural must undergo limitation, suppression, affliction, humiliation, even to grief and pain at the loss of its delights. It must suffer death in spiritual temptation before there can be spiritual elevation of state, before the Lord can again manifest His Divine presence, and grant the gift of heavenly joy and peace.

This is the eternal lesson to men in the contemplation of the Lord's laying down of His life, that He might take it again,-that there is no spiritual gain for man without some natural loss, no genuine spiritual delight that is not born of sacrifice and the travail of the soul, no lasting joy that comes not of sorrow. "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." (JOHN xii, 25.)
PROGRESS IN SPIRITUAL LIFE 1917

PROGRESS IN SPIRITUAL LIFE Rev. F. E. WAELCHLI 1917

"And Jehovah said to Moses, Why criest thou to Me; speak to the Sons of Israel, and let them go forward." (Exodus xiv:15.)

These words are taken from the chapter which tells, in its natural sense, of the first trial which the Sons of Israel endured on their journey from Egypt to the Land of Canaan, and, in its spiritual sense, of the first temptation of those who are of the Spiritual Church.

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     By the Sons of Israel are represented those who are of the spiritual church; and their history is the history of the states through which those of the spiritual church must pass during their reformation and regeneration. The states through which they must pass during reformation are described by the life in Egypt, and those through which they must pass during regeneration by the journey through the wilderness.

     The life of the Sons of Israel in Egypt and in the wilderness was one of hardship and suffering. In Egypt they were oppressed and abused by Pharaoh and his people, especially during the time that their deliverance was being effected; and in the wilderness they passed through trials even more severe than those endured in Egypt. So, too, it is with the man of the spiritual church; during his reformation he is oppressed by; the Egyptians, or infested by falsities, and during his regeneration he suffers the hardships of the journey through the wilderness, which are temptations.

     Since such things are involved in the history of the Sons of Israel, therefore that history is a prophecy. The man of the spiritual church, who reads and studies it in the light of the internal sense, will there find the events of his life foretold, not only in general, but also in particular. The future will be unfolded Before his eyes, so that he can know it,-not indeed the future as regards his merely worldly life, that is, as regards his success or failure in attaining unto wealth, honor, or worldly pleasures; but the future as regards his spiritual life, which is the real life, the life for which man should be most concerned. From this prophecy he will learn what are the trials through which he must successively pass, and how he must meet them in order that he may pass through them safely. The Lord reveals these things of the future to us in order that we may prepare ourselves for them, and, when they come, act in accordance with His will. Is it not, therefore, most important, that everyone seek to know these things, and to this end apply himself earnestly to the Lord's revelation of them?

     We say that the history of the Sons of Israel is a prophecy, an unfolding of the future; yet let it be borne in mind that it is such only for the man of the spiritual church,-only for the man whose end of life is the attainment of the home in the Land of Canaan, and who steadfastly keeps that end in view.

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In the beginning of spiritual life the man of the church is in Egypt; that is, he is in the state in which he seeks to attain knowledges of the truth for the sake of life: such knowledges are signified by Egypt. In the acquiring of these knowledges he will meet with his first trials, and the reason why he will meet them is because he is unregenerate and evil, and evil does not love the knowledges of truth, but seeks to destroy them. The evil loves which are in the man of the church will draw to themselves false knowledges, or falsified truths, in order that by them evil may he excused and justified, and the truth be destroyed. These false knowledges are the Egyptians who oppress the Sons of Israel, and the man of the spiritual church feels their oppression as a grievous and heavy yoke. The reason why he so feels this oppression is because in his internal man there is an ardent desire to know the truth in its purity, for the sake of life, and yet these false knowledges, by which the external man seeks to excuse and confirm what is evil, becloud his understanding, so that he scarcely knows what is true or what is false. Nevertheless, because at heart he longs to adhere to the truth, and because he endeavors to live according to it, the obscurity induced by falsities in time vanishes, little by little these falsities are seen in their true light, the nature of their cunning reasonings is laid bare, and they are rejected; then they can oppress no longer. The false knowledge, having endured the punishments which are signified by the plagues sent upon the Egyptians, permit the man of the spiritual church to leave the land.

It is while these things take place that the reformation of man is effected; for during it all, there is operative the desire of the internal man to live according to the truth, and the man does so live in so far as he is able to see the truth. This he does, not because he loves to so live, but because he realizes that he must do it if he would be saved. He does good not from love, but from obedience. It is his persistence in this life which causes the power of the false knowledges to be broken and enables him to see clearly what is the life which he must lead.

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     Oppression by false knowledges is called infestation. The Lord permits that infestations come to every man of the church, for by means of them he is made firm in his adherence to the truth, and is liberated from the power of falsity. And let it be noted that the false knowledges are for the most part not such as appear openly false. They come under the appearance of truths, pretending to be truths. In general, they all refer themselves to the falsity that it is sufficient if man acknowledge religion and lead a life that appears good, and that it is unnecessary that he be internally purified by a life of faithful and implicit obedience to the truth; in fact, that such a life is for the most part not possible with him under the circumstances and conditions in which he lives.

     When the period of reformation is completed, man enters into a new state which is called regeneration, in which he no longer acts from mere obedience, but from the love of good. Infestations then cease and temptations begin. Infestations are one thing and temptations another. Infestations, as we have seen, are injections of falsity whereby man is brought into states of distress because he cannot see the truth 1 but temptations are states in which the good, which man interiorly loves, is threatened with destruction, and therefore states in which he sees damnation threatening, and consequently endures inmost anguish and grief.

     It must not, however, he supposed that man in his progression in spiritual life reaches a point where reformation abruptly ceases, and regeneration suddenly begins. For just as reformation and regeneration are each gradual processes, so also is the transition from the one to the other gradual. The transition is like that from young manhood to adult age, in which that pertains to the state of adult age gradually appears and grows, while that which pertains to young manhood fades away.

     This period of transition is the subject treated of In the internal sense of the chapter from which our text is taken. The man of the spiritual church meets his first temptation, but he meets it while still in the land of Egypt, and it is dread and terror of the Egyptians who are pursuing him which cause the temptation.

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This temptation is a fear and dread on the part of the man of the church that he cannot remain steadfast in that love of good which has begun to dawn in him. He remembers how he was infested by falsities, and he believes that these will come upon him and destroy his love; they as it were pursue him, and he can see no other fate than that he be driven to his destruction in the Sea Suph which lies before him;-that is, that he will suffer damnation.

Then come the words of our text: "And Jehovah said to Moses, Why criest thou to me; speak to the Sons of Israel; and let them go forward." Those of the Spiritual Church are told that instead of giving way to dread and despair, and instead of spending their time in prayer for help, they shall go forward;-go forward and courageously meet that very hell they dread, go forward directly upon the Sea Suph. In what follows in the chapter we learn that they did this, and that they passed safely through the sea, while the Egyptians who pursued them were destroyed therein.

The nature of man's first temptation can be better understood, if, instead of thinking of his progress in reformation and regeneration in general, we think of it as to some particular. A man during the period of reformation sees a certain truth and determines to live according to it; but scarcely has he begun to carry it out, than false knowledges are injected by evil spirits, to the end that the truth may be destroyed. All manner of false reasonings come into his mind; all manner of excuses rise up for his not carrying out the truth; and his mind becomes so obscured that he scarcely knows whether the truth be really true, whether it has an application or not, or whether the truth is meant for all persons, himself included, or only for some. And yet all the while the genuine truth lies concealed within, and as he succeeds in holding to it, as it were with a blind faith, and living according to it, the obscurity vanishes, and the truth becomes fully established with him. There is then no longer any doubt whatever as to what is the truth. He sees it clearly. And he also sees the utter shallowness of the falsities which have obscured it. His path of life, his duty, lies clearly before him; and there is now also the dawning of the state in which he has a love for the good which that truth teaches, so that he begins to do good from love, and not merely from obedience.

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At the same time he knows that his love for this good is but weak compared with his lope for the evil which is opposed to it; and he trembles at the thought of the consequences of this weakness; he sees that temptations are before him, and he feels that he will not be able to live through them, but will fall, and so suffer damnation. He remembers the infestations which he suffered and how weak he often was in them; how often he gave way, how often he listened to the insinuations of the evil spirits when they told him that it was not necessary that he should live according to this truth,-that it was not to be expected of him that he should, for the sake of living according to it, give up the things dear to his heart, such as the selfish pursuit of wealth, honors, and worldly pleasures. These infestations and his weakness in them he remembers, and the thought of them fills him with fear. He feels that should they at any time again attack him, he would not be able to withstand them, and that if he should now, in the time of temptation, fall before them, his lot would be far more grievous than it would have been had he fallen in the time of infestation. He sees Pharaoh and the Egyptians pursuing after him. The old falsities flood in upon him, and he believes that they will destroy his spiritual life. He wishes that he had never entered upon this life, but had given way in the time of infestation; he wishes that he had never come to see the truth in its clearness and the true character of the opposing falsities, and so had not come to know what is his duty and what must be his course of life; for then it would not have been necessary that Ire should meet death in the wilderness, as he feels he must, and so suffer damnation. This is man's first temptation, and is described in our chapter by the words: "And Pharaoh approached; and the Sons of Israel lifted up their eyes, and behold the Egyptians journeying after them, and they feared exceedingly, and the Sons of Israel cried to Jehovah. And they said to Moses, Were there not sepulchers in Egypt, that thou hast taken us to die in the wilderness? What is this thou hast done to us, to bring us forth out of Egypt? Is this not the word which we spake to thee in Egypt, saying, Cease from us, and let us serve the Egyptians, because it is better for us to serve the Egyptians than that we should die in the wilderness?"

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     That a temptation such as this should cause most intense suffering, compared with which that caused by merely worldly trials is but light, is something which the merely worldly-minded man cannot comprehend; he cannot understand how the fear of loss of salvation can be the source of any anxiety. But they who have experienced such temptations well know what are the states of dread and despair which accompany them; and they also who have not experienced them, and yet are not merely worldly-minded but have entered into something of spiritual life, can know how severe such temptations must be; they can know it from the doctrine of the Church, and knowing it, they call prepare themselves to meet these trials when they come.

     Great as is the despair of the man of the church in this his first temptation, and hopeless as he feels in regard to the possibility of salvation, yet the Lord is with him, and by His Word, which is Moses, encourages him not to despair, but to have faith in salvation from Him; assuring him that the false knowledges which so threaten his destruction will he removed by Divine Power, and thereafter will never trouble him again. This is what is signified by the words: "And Moses said to the people, Fear ye not, stand still, and see the safety of Jehovah, which He will do for you today; because the Egyptians, whom ye see today, ye shall not see any more forever. Jehovah will fight fro you, and ye shall be silent."

     Yet this work of salvation, though purely a Divine work, cannot be effected without man's co-operation. There is something which man must do in order that the Lord map save him, and what this is, our text tells us: "And Jehovah said to Moses, why criest thou to Me; speak to the Sons of Israel, and let them go forward." Man, when in the midst of temptation, must not imagine that the Lord can help him so long as he himself does nothing more than pray for relief there is more than this for him to do I he must go forward; he must summon courage to face his temptations, and to fight against evil, believing that relief will come when the time for it is at hand.

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     Much of the grievousness of temptation is due to the lack of courage on the part of the man of the church. He fears to meet and fight against evil, believing he has not sufficient strength; he feels that damnation awaits him; he bewails his lot, and prays for relief; instead of going forward, he stands still, hesitating and uncertain. So long as he continues to do this, there call he no relief for him. He must heed the Lord's words, "Speak to the Sons of Israel and let them go forward." Let him go on directly into the face of the hell he fears, and the Lord will protect him; the Lord will part the waters of the Sea, and he will pass over on dry ground, and thereafter travel through the wilderness and endure further temptations, until finally he is prepared to enter the promised land.

     It has been pointed out that the first temptation of man is brought about by the remembrance of his weakness in times of infestation. This is really the world of evil spirits, who read his memory and draw forth thence the things which have been evilly done and evilly thought, and thereby fix blame upon and condemn him, and cause anxiety. The evil spirits who do this are from a hell which is represented by the Sea Suph. It is because of their operation that man feels himself so weak and helpless. It is they who cause him to lose all courage and to believe that because he often did not do what he should have done in the past, he will not have strength to do it in the future. But let the man of the church not permit himself to be misled by these spirits. Let him close the book which contains the record of his past weaknesses and turn away from it, and determine that, with the Lord's help, the errors of the past shall not be repeated. Let him not worry and trouble about what he has done; let him think of what is before him to do; let him go forward. "Speak to the Sons of Israel and let them go forward." The Sea which he dreads, the hell which blames and accuses him will be parted before him, and he will pass through on dry ground.

     Why is it necessary that the man of the church should pass through temptations after he has come out of infestations? Why is he not led directly from Egypt to Canaan? It is because he is not prepared for the heavenly life. That preparation can take place only by means of temptations.

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He needs to see his evils and fight against them, so that the Lord may remove them; he needs to fight for the preservation of the good which he loves, in order that he may prize and value it, and in order that it may become firmly established in him; he needs to pass through hell and reject it, to the end that he may in freedom and from affection receive the things of heaven.

We have today considered the words of our text as to their application to the subject treated of in the chapter in which they occur, which is the first temptation of the man of the Church. There is, however, a wider application of these words, so wide, in fact, that it can be made to every man of the church, whatever may be the state to which he has attained in reformation or in regeneration. Every man of the church who desires to attain unto heavenly life needs, in all Ms trials, both of reformation and of regeneration, to heed the admonition. "Speak to the Sons of Israel and let them go forward." Let him not stand still, doubting, hesitating, and dreading what may be before him. Let him not fear that he will not have strength to do what is right in the future, even though he has failed to do so in the past. Let him trust in the Lord and go forward, determined to walk in the path which the Lord points out to him. If he will do this, all will in the end be well with him.

Let us all ever bear in mind why it is that we have been placed here on earth. It is not in order that we may attain unto wealth or honor, or that we may enjoy worldly pleasures, but it is in order that we may be prepared for heaven. This preparation cannot take place unless we make the journey from Egypt to Canaan. What this journey is, and what are the experiences which we shall meet upon the way, we can know, if we will, for this is unfolded to us in the doctrines of the church. If we will enter upon this journey, heavenly life, which is true life, will be ours. May we, therefore, open ourselves to receive from the Lord that courage which will enable us to "go forward," with full confidence that He will guard and protect us, and lead us into the peace of the eternal Canaan. Amen.

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"IF THIS LITTLE WORK BE NOT ADDED." 1917

     Our caption constitutes the opening words of a remarkable passage in the INVITATION TO THE NEW CHURCH, which has given rise to editorial discussion in several of our New Church contemporaries,-and with varying conclusions. The passage in full reads as follows:

     "If this little work be not added to the former, the church cannot be healed. There would be only a palliative cure, as it were. The wound wherein is the poison, remains and corrodes the neighboring parts. Orthodoxy is that poison, and the doctrine of the New Church indeed affords a remedy, but only extrinsically." (n. 25.)

     So far as we have observed, the discussion of this passage has taken little note of the bibliographical details necessary to determining both the place of the INVITATION in Swedenborg's Writings, and the specific question as to what is meant by the phrase "this little work." Bibliographical details are not apt to be interesting to the general reader, and in the case before us, it must be admitted they are somewhat complex. Yet we shall essay the task of setting them forth, in the hope that thus some light may be thrown on what, to the New Church theologian, has always been a perplexing problem. For one would certainly think that the doctrine of the New Church" affords more than a palliative cure to the poison of orthodoxy, even if we bear in mind that, as will be shown later, by "the doctrine of the New Church" is here meant the doctrine as set forth in the TRUE CHRISTIAN RELIGION. Yet the statement is, that without the addition of "this little work" the cure is only a palliative.

     According to the plan of its author, the TRUE CHRISTIAN RELIGION was not an entirely complete work. It was to be followed by an "Appendix," which is referred to several times in the work itself. These references, seven in number, indicate with clearness what was to be the leading theme of this APPENDIX. It was

     To show that from a Trinity of Gods; the state of the church of today is such, that theology is divided, and also the human mind; with the result that there is nought but "perplexity: and non-coherence in matters of the Church." (T. C. R. 15.)

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     To examine the various doctrines of the Church, and to show that they "spring from a trinity of Gods as from their fountain" and that this trinity is "actually within them." (ib. 177)

     To adduce, examine and weigh "what the Church itself saps about in faith." (ib. 343)

     To show that this faith "has extinguished the light in the Word, and removed the Lord from the Church, and thus hastened her morning into night." (ib. 177.)

     To exhibit the "heresies, paradoxes, and contradictions" emanating from this faith. (ib. 485)

     To show that this faith "is not Christian, because it departs from the Word," and that the imputation thereof is vain. (ib. 627.)

     To show that there is now such "an abomination of desolation in the Christian Church" that "not a single genuine truth is left;" and that unless a New Church be raised up "no flesh can be saved." (ib. 759)

     All these points are dealt with in greater or less detail in the TRUE CHRISTIAN RELIGION itself; and yet something more was to be added,-something vitally necessary for the opening of the eyes to the basic, intrinsic falsities of the former church; without which opening there could be no real reception of the truths of the New Church (BR. EXPOS. 96). This is indeed specifically stated by Swedenborg, who says in the TRUE CHRISTIAN RELIGION, "Since an examination (of the doctrines of the Christian Church) cannot be made here, and yet the making of such an examination is of the highest importance (pretium operaea, literally, the "worth while of our labor") for the opening of eyes, therefore an Appendix shall be adjoined to the present work." (T. C. R. 177.)

     It is clear, then, from the TRUE CHRISTIAN RELIGION itself, that the APPENDIX was to treat in detail of the falsities of the Christian Church, and to show that, owing to these falsities, that church has come to an end, and that the only hope of the world lies in the establishment of a New Church.

     There is also other evidence to the same effect, contained in the BRIEF EXPOSITION OF THE DOCTRINE OF THE NEW CHURCH. This latter work was published in the spring of 1769 as a preliminary sketch, communicated to the reader in order to impart a general knowledge of what was to be fully demonstrated in "the work itself,"-that is, in the TRUE CHRISTIAN RELIGION.

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In no. 16 of the BRIEF EXPOSITION, under the heading, "Sketch of the Doctrinals of the New Church," is given a detailed plan of the proposed magnum opus. The work was to be distributed into three Parts. These we present below in abbreviated form, together with the references to the TRUE CHRISTIAN RELIGION, which show that the plan was carried out with some exactness.

     PART I.
1. The Lord and the Divine Trinity. (T. C. R., Chaps, I-III; nos. 1-188.)
2. The Word. (ii). Ch. IV: nos. 189-282.)
3. Love to God and the neighbor. (VII; 394-462.)
4. Faith. (VI; 336-393.)
5. The Decalogue. (V; 283-335.)
6. Reformation and Regeneration. (IX and X; 519-625.)
7. Free Will. (VIII; 463-509,)
8. Baptism. (XII; 667-697.)
9. The Holy Supper. (XIII; 698-752.)
10. Heaven and Hell.
11. The State of men after death. (792 ad fin.)
12. Eternal Life.

     PART II.
1. The Consummation of the Age, (XIV; 753-763.)
2. The Advent of the Lord. (764-780.)
3. The Last Judgment. (772.)
4. The New Church. (781-791.)

     PART III.

     This part "will demonstrate the discordance between the dogmas of the modern church, and those of the New Church."

     We would note in regard to this sketch: First, that every chapter listed under Parts I and II of the Sketch is actually included in the TRUE CHRISTIAN RELIGION, as published, excepting Chapters 10 and 12 of Part I, which, however, may be considered as included in nos. 792 seq. of the published work; Second, that the only chapter in the published work which is not contained in the Sketch is Chapter XI, on Imputation. We shall refer to this circumstance later.

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     We turn now from this examination of the proposed contents of Part III or the APPENDIX, to an enquiry into how far and in what manner the plan was actually carried out.

     The TRUE CHRISTIAN RELIGION was published in Amsterdam in the latter part of June, 1771. In the following August, Swedenborg was in London, where he died eight months later. During these eight months he was engaged in writing and preparing for the press the promised Appendix to his last published work. The manuscript of this, the author's last writing, consisted of "72 large pages" (NEW DOCUMENTS, p. 13). Concerning this manuscript, Mr. Hindmarsh states, "The author had nearly, if not quite, finished it, when he was seized with his last illness, during which Dr. Messiter (his Swedish friend and physician), finding him without hopes of recovery, took the manuscripts from the author's apartments. The author, however, soon after, recovering himself a little, inquired for; his manuscripts. But, as the Doctor had takes them away, E. Swedenborg died without seeing them. Dr. Messiter being thus in possession of the manuscripts and not taking sufficient care of them many of the leaves were lost." (Hyde's BIBLIOG., p. 589.) As to the number of pages lost we have the testimony of the editors of the NEW JERUSALEM MAGAZINE for 1799 (p. 224), who learned from Dr. Messiter himself that "nearly one-half of the pages had been mislaid and finally lost."

     In 1780, eight years later, the manuscript, thus made incomplete, was published, at the expense of Augustus Nordenskjold, in London, under the title, CORONIS OR APPENDIX TO TRUE CHRISTIAN RELIGION. Whether the word "Coronis" was in the original manuscript is not quite certain I for in a copy of this edition now in the possession of the London Swedenborg Society there is written on the title page, and in the handwriting of Dr. Spence, "I pray you, call the Theology of the New Church, of which this work is the Appendix, by no other name than the True Christian Religion. So wrote E. Swedenborg in the manuscript of this work now in my charge." (Hyde, p. 589.) The date of another note by Dr. Spence in the same book is 1786, indicating; that in 1786, six years after its printing, the incomplete manuscript was in Dr. Spence's possession. Since that time all trace of it has been lost.

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     It is undoubted then that the CORONIS is that veritable Appendix to TRUE CHRISTIAN RELIGION which was planned by Swedenborg and which is so often referred to in the work itself.

     This work* consists of 60 numbered, paragraphs, the style and order of which indicate without doubt that the work was in finished form, ready for the printer. In the following brief summary of its contents, we dwell more at length on the first or introductory paragraph, because of its importance to the question under discussion:
     * The Latin text of this work is printed in OPERA MINORA, pp. 13-77; and the translation, in I POSTHUMOUS THEOLOGICAL WORKS, pp. 19-97.

     No. 1. Introduction. "On these three subjects, namely, the Consummation of the Age, the Advent of the Lord, and the New Church, we have already treated in the last chapter of the work called TRUE CHRISTIAN RELIGION [Ch. xiv; nos. 753-791] The reason why there now follows a continuation on these subjects is because no one has hitherto known what the Consummation of the Age is, why the Second Advent of the Lord takes place, and that a New Church is about to come; and yet these three things are treated of in the Word. . . . They are like keys which open the door and admit; And when this is done with the Word then come to sight the treasures which have hitherto lain therein as in the depth of the sea. . . . In this Appendix or continuation I will progress, just as in the work itself, by premising summaries, which shall then be confirmed from Scripture, and illustrated from reason."

     Nos. 2-22. On the four Churches, the Adamic, Noachic, Israelitish and Christian, in general.

     23-38. On the Adamic or Most Ancient Church, and its four states ending in the judgment and the formation of a new heaven and a new hell.

     39-45. On the Noachic or Ancient Church and its four states.

     46-60. On the Israelitish or Jewish Church and its four states.

     Here the work abruptly ends. But indications are given in the work itself as to its continuation.

     The last chapter, that on the Jewish Church, was to be dealt with in seven propositions; of which, however, only five are taken up in the work as now preserved. Nos. 61 seq. were therefore to deal with the last two propositions, namely, the judgment on the Jewish Church "made in the Spiritual world," and "something-on the heaven and hell from that race." (n. 46)

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     Then was to follow a chapter on the modern Christian Church, wherein it was to be shown that, at its end, as at the end of the Jewish Church, "the Lord derives and produces a New Church on earth through the new heaven by means of a revelation of truths from His mouth, or from His Word, and by inspiration." (n. 20.)

     The last "lemma" of the work-probably, the last section of a chapter on the New Church-was to treat of the "mystery of Redemption, the treatment to be distributed under eleven heads" which are enumerated. (n. 22.)

     This, then, is the "Appendix" to TRUE CHRISTIAN RELIGION as we now have it. It was to treat of the four former churches and finally of the New Church. In the work as preserved only three of the churches are treated of; and the fact that "nearly one-half" of the original manuscript was lost by Dr. Messiter makes it reasonably certain that these lost pages constitute the completion of the work.

     We have already indicated from the work itself something of the nature of the lost portion, but besides the work itself, there are other indications to the like effect.

     Before writing up a work for publication, Swedenborg frequently prepared a first sketch or draft; and in the work itself he is guided by this sketch, though modifying it more or less. Thus in the manuscript known as Codex 48 we have a first sketch which was manifestly used in the writing of BRIEF EXPOSITION, published in 1769. The CANONS OF THE NEW CHURCH is an outline of the first three chapters of TRUE; CHRISTIAN RELIGION,-where, indeed, the sketch is followed with some exactness. So, in like manner, a first sketch, indeed more than one, was made of the "Appendix" to TRUE CHRISTIAN RELIGION.

     From Codex 48 (referred to above), which contains the first outline of BRIEF EXPOSITION, five leaves have been torn out; but it is satisfactorily proved by Hyde (BIBLIOG., p. 504-5) that these pages were copied by Augustus Nordenskjold, and that his copy is now preserved in the library of the London Swedenborg Society. Before adverting to the contents of these pages we would note: First, that, as will be shown later, BRIEF EXPOSITION was published as a forerunner of the appendix to TRUE CHRISTIAN RELIGION; Second that Codex 48, written in 1768 or 1769, contains nothing else than material for the BRIEF EXPOSITION, some out of which was used in the published work; Third, that therefore the torn out pages also concern the subjects to be taken up in the "Appendix."

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     The contents of these pages show that as a matter of fact they constitute the first draft of that Appendix of which BRIEF EXPOSITION was the forerunner. These contents consists of fifty-five short numbered paragraphs, headed "A Summary;" and of five additional paragraphs headed, "lastly about Miracles." Briefly summarized the contents of these paragraphs are as follows:

     1-3. On the four churches, and their successive states. (These paragraphs are word for word the same as the headings of the first six subsections of the CORONIS.)

     4-7. Where, in the Word, these four churches are treated of.

     8. That a church "truly Christian" is now to arise.

     9-17. On the consummation of the present Christian Church.

     18-22. On the Advent of the Lord.

     29-30. On redemption. (These six paragraphs agree with numbers 3-6 of the eleven Propositions on Redemption, which, as stated in the CORONIS, were to be the subject of the "last lemma" of that work.)

     31-39. Why the New Heaven and New Church could not be formed until after the consummation of the Christian Church; and why, at the beginning of that church, they were announced in prophecy.

     40-49. The falsities which have destroyed the Christian Church.

     50-51. Why the New Church is established, not by miracles, but by the opening of the Word, and of the spiritual world.

     52-54. The states of the New Church, and that it will endure to eternity.

     55. "An invitation to the whole Christian world to enter this church."

     1-6. On Miracles. (These paragraphs are an amplification of nos. 50-51 above.)

     Here we have a complete summary of the Appendix to TRUE CHRISTIAN RELIGION,-a summary which was evidently Swedenborg's guide in writing the CORONIS; the latter, however, as now preserved, covers only the first six paragraphs of the Summary, though there is little doubt but that it originally covered all the points outlined in the Summary.

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     The incomplete CORONIS and the SUMMARY just described are the only ones of Swedenborg's writings which indicate in any entirety the contents of the Appendix so often referred to, namely, that it was to consist of six chapters, as follows:

     1. Generally on the four churches and their successive states. (COR. 7-22.)

     2. On the Most Ancient Church. (ib. 23-38)

     3. On the Ancient Church. (ib. 39-35)

     4. On the Israelitish Church. (ib. 46-?.)

     5. On the Christian Church. (SUMMARY; 4-7.)

     6. On the Consummation of the Age, the Advent of the Lord, and the New Church. (See T. C. R.757)

     1. That a Church truly Christian would be established. (SUMMARY; 8.)

     2. The consummation of the Church of today. (ib. 9-17.)

     3. The Second Coming. (ib. 18-22.)

     4. Redemption. (ib. 23-30, COR. 21.)

     5. Why the New Church could not be established before the consummation of the old. (SUMMARY; 31-39.)

     6. An enumeration of the falsities that have destroyed the Old Church. (ib. 40-49)

     7. That the New Church is established not by external, but by internal miracles. (ib. 50-51, and ON MIRACLES, 1-6.)

     8. That it will endure to eternity. (ib. 52-51)

     9. An invitation to that Church. (ib. 55.)

     As we have already stated, the APPENDIX was probably completed by Swedenborg; but owing to Dr. Messiter's carelessness, it has reached us only in incomplete form. That the lost part of the manuscript will be discovered in time is, with, the devout Newchurchman, a conviction grounded in trust in the Divine Providence which would not seem to allow any part of the revelation to the New Church to be absolutely lost. Nevertheless the fact remains, that, for us now, the work in its fulness is quite lost.

     Of the contents of the fifth chapter we have no further evidence than that already adduced but of the contents of the following or sixth chapter, evidence exists in three manuscripts which we have not hitherto noticed.

     The first of these manuscripts is a single sheet found in the Royal Library in Stockholm.

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There is no evidence to show its date, further than that it must have been written between the years 1769 and 1771. The manuscript is apparently a sketch of the last chapter of the APPENDIX or CORONIS.*: It consists of six paragraphs, entitled "The Consummation of the Age, the Second Advent of the Lord, and the New Church." Each of the first three chapters is followed by the words "to be treated of in chapters," i. e., in subsections. Briefly summarized these six paragraphs are:
     *The translation of this MS. may be seen in 3 Doc. CONC. SWEDENBORG, 773, and I Post. THEOLOG. WORKS, 107.

     1. The Consummation of the Age. [= T. C. R. 753-763, paragraphs i-iii.]

     2. The Second Advent. [= T. C. R. 764-784 paragraphs iv-viii.]

     3. The New Church. [==T. C. R. 781-791, paragraphs ix-x and last.]

     4. An invitation to the New Church.

     5. A "memorable statement" that the truths of the New Church appear in light to one in illustration, but when submitted to modern orthodoxy, the light of truth becomes darkness.

     6. The doctrines of the New Church and those of the "old orthodoxy" are to be explained in their order.

     At first sight it might appear that the first three of these paragraphs are simply an outline of Chapter XIV. of TRUE CHRISTIAN RELIGION. But this conclusion is improbable in view of the following paragraphs which manifestly belong to the "Appendix;" and the improbability is rendered a certainty when we consider the opening words of the CORONIS,-which is professedly the "Appendix" itself,-to the effect that though "the Consummation of the Age, the Advent of the Lord, and the New Church have been treated of in the last chapter of TRUE CHRISTIAN RELIGION) yet the subject must be continued. (COR. 1.) The present manuscript is therefore an outline of chapter 6 of the "Appendix."

     Another and much longer outline of part of this Chapter is found in a manuscript in the handwriting of Augustus Nordenskjold, and now in the possession of the London Swedenborg Society. The copyist states that it is a transcript of Codex 50,-a codex which was borrowed by Nordenskjold, but never returned. All trace of it is now lost.

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It was written after the TRUE CHRISTIAN RELIGION, for it refers to that work as "my last work." (INVITATION; 43.) Its date is therefore probably in the autumn of 1771 just before the preparation of CORONIS for the press.* The work opens with a list of thirty-one paragraphs, entitled "The Abomination of Desolation, the Consummation of the Age, and the Fulness of Time." Briefly summarized, these paragraphs are:
     * The text of this manuscript is printed in 4 SPIR. DIR., pp. 137-160, and an English translation in I POST. THEOL. WORKS. pp. 108-143.

     1-27.That there is no knowledge of God, of the Lord, of the Holy Spirit, etc., etc.,-the subjects of which there is "no knowledge," being enumerated in the order in which they are treated of in TRUE CHRISTIAN RELIGION; "hence not any religion, church, worship, ministry;" and thus "not a single grain of truth" is left in the Church.

     28-31. Falses must be eradicated before truths are implanted and these are to be implanted not by miracles, but by the Word.

     Then, follow three other lists of the same character, but with some changes in arrangement.

     After these lists come thirteen unnumbered paragraphs headed "Invitation to the New Church," and showing that "the doctrinals contained in TRUE CHRISTIAN RELIGION agree with those of the Roman Catholic Church and of the Protestants "who acknowledge the personal union in Christ, and approach Christ, and take the two elements in the Eucharist:" that "the New Church is not established before the consummation of the former church;" and that it is established "not by miracles, but by the revelation of the spiritual sense, and by the introduction of my Spirit, and at the same time, of my body, into the spiritual world, that I might there know what heaven and hell are, and might draw the truths of faith in light immediately from the Lord;" and, finally, that an invitation to the New Church is now given.

     Then follow fifty-nine numbered paragraphs without any heading, but which are now known as the "invitation to the New Church." That title is wholly unwarranted; it is given by Swedenborg only to the thirteen paragraphs which we have just noticed, and which may justly be regarded as an outline of a section of the "Appendix" to be entitled "An Invitation."

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But no such thing can be said concerning the fifty-nine numbered paragraphs, The fact that, in Nordenskjold's copy, they follow the paragraphs entitled "An Invitation" with only a larger space, and perhaps a line, between the two, is no warrant whatever for supposing that they were in this sequence in the lost original manuscript. There, they may have been on different pages separated by many blank pages. Indeed, to us, this seems the greater probability; and Nordenskjold's carelessness, to which we owe the loss of this and other autographs, by no means lessens this probability. The subject matter of the paragraphs sufficiently and most clearly indicates that they were by no means intended as an outline of an "Invitation to the New Church," but were miscellaneous notes of points to be included in the Appendix to TRUE CHRISTIAN RELIGION.

     It is difficult to summarize these paragraphs, since they treat of a variety of subjects and do not seem to be arranged in any definite order. They are, in truth, miscellaneous notes, all, however, on the main theme of the consummation of the Old Church and the rise of the New. Same general summary of them may be presented as follows:

     1-9. That regeneration is possible only by the Lord's advent; miracles; faith; repentance.

     10-19. The desolation of the Church; ignorance concerning the soul; the mind and the body; that "false orthodoxy with preachers is in the internal man, and the preaching in the external."

     20. The influx of heaven.

     21-24. On modern theology, that "not one truth remains in the church, because they have not approached the Lord."

     25. "If this little work be not added to the former the Church cannot be healed," etc.

     26-27. Origin of errors in the Church.

     28. The Church is the body of Christ.

     29-32. The Second Advent. "The things mentioned concerning myself are not miracles, but are testimonies that I have been introduced by the Lord into the spiritual world."

     33. "Title. CONCERNING THE CONSUMMATION OF THE AGE, AND THE ABOMINATION OF DESOLATION THEN. Adduce what the Lord says" of the abomination, the affliction, the darkening of the sun, etc.; explain what He says about the coming of the Son of Man, that this is accomplished; and about His sending forth His angels, that this also is accomplished, "see TRUE CH. RELIGION, n. 791" [on sending forth of the disciples on June 19, 1770].

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(This paragraph is evidently a general outline for the sixth chapter of the "Appendix.")

     34. The Lord's Advent.

     35-42. On the falses of the Old Church, and that the true Christian religion call be revealed only "by one being introduced into the Spiritual World and drawing genuine truths from the Word from the Lord's mouth."

     43-59. On Christ the Lord. On miracles and that "the manifestation of the Lord in person, and introduction into the spiritual world, excels all miracles;" "since creation this has never been granted to any one, as it has been granted to me." The Lord has prepared me "from first youth for the perception of the Word; He has introduced me into the spiritual world: and has more nearly enlightened me with the light of His Word."

     A third manuscript containing materials for the "Appendix" is found in Codex 47, whose sole contents are, An Index to the FORMULA CONCORDIA, and A Sketch of a "New Ecclesiastical History." The Index was prepared with a view to instituting the comparison between "the dogmas of the Old Church and those of the New," which was to be a part of the "Appendix." Its probable date is 1769. But the Sketch, which occurs at the end of the codex, was written in the latter part of 1770, and thus after the TRUE CHRISTIAN RELIGION was written but before it was printed. This date is fixed by a reference to the trial of Beyer, at Gothenburg, which continued until the middle of 1770, when Swedenborg left Stockholm for the purpose of printing the TRUE CHRISTIAN RELIGION. The Sketch would therefore seem to be a part of the proposed "Appendix;" and the nature of the sketch itself, to which we will refer later, greatly favors this probability.

     We now have a complete recital of all the known material written by Swedenborg as contributions to his promised "Appendix;" and from this material we may gather, in some detail, just what that Appendix was to contain. This we present as follows:

     CORONIS OR APPENDIX TO TRUE CHRISTIAN RELIGION.

     Introduction. (Con. I.)

     I. On the four churches and their four states in general. (ib. 3-22; SUMMARY, 1-3.)

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     II. On the Most Ancient Church and its states. (ib. 23-38.)

     III. On the Ancient Church. (ib. 39-45.)

     IV. On the Jewish Church. (ib 46-60.)

     (Thus far we have the finished work as prepared for the press by the author; but Chapter iv is not quite complete; what follows is a reconstruction of the remaining portion of the work as indicated by the material adduced above.)

          5. (Of Chapter IV.) The judgment on the Jewish Church. (COR. 46.)

          6. The Heaven and Hell from that Race. (ib.)

     V. On the Christian Church and its successive states; shown from the Word, (COR. 20; SUMMARY, 4-7.)

     VI. On the Consummation of the Age, the Second Coming of the Lord, and the New Church. (INVIT. 33.)

          1. That a Church truly Christian is now to be established. (SUM. 8; CONSUM. OF AGE. Title.)

          2. The consummation of the present Christian Church. (ib. 9-17; INVIT. 33.)

          3. The Second Coming of the Lord. (1:b. 18-22.) The sending forth of the Apostles into the whole spiritual world. (INVIT. 33.)

          4. Redemption. (This was to be treated of in eleven propositions, which are outlined in SUM. 23-30, and given in full in COR. 21)

          5. Why the New Church could not be established before the Consummation of the Old. (SUM. 31-39; INVITATION III.)

          6. An enumeration and examination of the falsities that have destroyed the Old Church (ib. 40-49; T. C. R. 177), showing the resultant heresies and paradoxes. (T. C. R. 485.)

     The discordance between these doctrines and those of the New Church. (B. E. 16; CONSUM. OF AGE, 6.)

          7. The Abomination of Desolation. There is now no knowledge of God, of the Lord, of the Divine Trinity, etc.; not one grain of truth is left remaining; hence there is no religion, church, worship or ministry. (ABOMINATION, The four lists; T. C. R. 758.)

          8. The New Church. This Church is to be established not by miracles, but by the manifestation of the Lord in person, by the opening of the Word and of the Spiritual world "that I might there derive truth in light, immediately from the Lord." (INVIT. VII; SUMMARY, 50-51.) This has never been granted to anyone else since creation. (INVIT. 43, 44, 46.) The falsities of the Old Church must be eradicated before the truths of the New can be implanted. (ABOMIN. First list, 28-31.) Concerning miracles and their effects. (CONSUM., On miracles; INVIT. v. and 43.)

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          9. On the states of the New Church, and that it is the Crown of the Churches, and win endure to eternity. (SUMMARY, 52-54.)

          10. An Invitation to the whole Christian world to enter this Church, and to worthily receive the Lord who foretold that He would come into the world for the sake of this Church and to it. (SUM. 55.) The truths of the New Church appear in light to one in illustration, but when submitted to modern orthodoxy, the light of truth becomes darkness. (CONSUM. 5.) The doctrines of the New Church agree with those of the Roman Catholic Church and of the Protestants who acknowledge the personal union in Christ, and who approach Christ, and take the two elements in the Eucharist. The Divine Providence; and the reason why the Roman Catholic Church was established, and why the Greek and afterwards the Reformed Church separated from it. (INVIT. II, IV.) Henceforth men are not to be called Evangelical, Reformed, etc., but simply Christians. (INVIT. X.)

          11. A new Ecclesiastical History, showing the change in the Christian Church after the Council of Nice, and enumerating "the books written from the beginning to the present day, by the Lord through me." On the reception of these Writings in the natural and in the spiritual world. (3 Doc. 756-7.)

     After this long, but necessary digression, let us now return to the consideration of the particular passage from which we have taken the title of this article. "If this little work he not added to the former, the Church cannot be healed . . .the doctrine of the New Church indeed affords a remedy, but only extrinsically." (INVIT. 25.)

     We have already shown that the title "Invitation to the New Church," which has been given to the notes in which this passage occurs, is entirely unwarranted, the notes themselves being nothing more than miscellaneous memoranda, entered with a view to the writing of the Appendix. It follows, then, that by "this little work" is not meant any specific "Invitation," but the whole of the "Appendix" whereof "nearly one-half" of the completed or nearly completed: manuscript is now lost. We may also note that by "the doctrine of the New Church" is, in all probability, meant the TRUE CHRISTIAN RELIGION and not all the preceding theological works. In Swedenborg's first announcement of this book, printed in CONJUGIAL LOVE in 1768, he calls it "the Doctrine of the New Church in its fulness." This, however, by the way.

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     Granting the point that "this little work" refers to the Appendix,-and to the Appendix as completed according to the author's plans,-it remains to enquire what peculiar virtue resides in that work to render it absolutely essential to the healing of the wounds of the Church. But let us here note a point that may suggest itself to the reader,-the point, namely, that since "this little work" was not "added to the former" by Swedenborg, at any rate in completed form, there would seem to be some obscurity in the statement that without it the Church cannot be healed. We would answer that, in all probability, the manuscript taken by Dr. Messiter was the completed or almost completed "little work" referred to,-i. e., the Appendix; that this work, as we firmly believe, will in time be restored to the Church; and that, in any case, the various drafts of the work that have been preserved to us give, in clear detail, the principles, the truths, the doctrines, which it was the purpose of the author to deliver to the world in the form of an "Appendix." For, surely, it is a self-evident fact that by the 'little work" Swedenborg meant, not the mere book, but the truths contained in the book. It is these truths and the reception and acknowledgment of them, that are to give the essential cure for the poison of orthodoxy and, we repeat, these truths have been written down, and have been preserved, even though the final form in which they were to have been published by Swedenborg is now, in part, lost.

     What then are these truths, so essential to the healing of the Church? A survey of the "Appendix," as reconstructed from the various drafts, gives the answer to the question. The fundamental position of the Appendix may be stated as follows:

     There have been four churches, each of which has passed through its morning, noon, evening and night.

     After the night of each church the Lord appeared, gave a new revelation of His Word, and established a New Church.

     At this day, the Christian Church has come to its night. In that Church is utter desolation and abomination. It has no knowledge of God, of the Lord, of the Holy Spirit, or of any of those doctrines which are set forth in the TRUE CHRISTIAN RELIGION.

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In it, not a grain of truth is left remaining. Consequently, in the Christian Church there is now no religion, no church, no worship and no ministry.

     In this night of desolation the Lord has made His Second Coming by the greatest of all miracles, namely, by the manifestation of Himself in Person, and by the introduction of Swedenborg into the spiritual world, and the Revelation, through him, of truth in light, immediately from the Lord. This revelation is now given to the New Church in the books written by the Lord through Emanuel Swedenborg, which books are the advent of the Lord.

     There can be no entrance into this church unless the eyes be opened to see the utter consummation and abomination of desolation in the former Church, and unless there be utter rejection of the falses of that Church, and an approach to the Lord in His Second Coming.

     This church, unlike all former churches, will endure to eternity. In this church is a new religion, a new worship, a new ministry; and the whole Christian world is invited to enter into this church, and is exhorted to worthily receive the Lord who foretold that He would come into the world for the sake of this church and to it.

     These then are the essential truths, without an acknowledgment whereof the doctrine of the New Church as given in TRUE CHRISTIAN RELIGION affords only a palliative remedy to the poison of orthodoxy,-essential truths, reception of which may be summed up as, the acknowledgment that the Lord has made His Second Coming by the revelation of Himself in the Writings of the New Church written by the Lord through Swedenborg, and which Writings are in sooth the Advent of the Lord and the accompanying acknowledgment that the Christian Church is to be wholly rejected as to religion, as to worship and as to ministry, because in it not one grain of truth is left remaining.

     Reflection, we think, will show, and the history of the New Church will confirm the showing, that without these two principles the New Church cannot be established. Even though-if that he possible-men accept the doctrine of the New Church,-yet if they fail to acknowledge these two principles, the New Church will lack a foundation, will lack barriers against the falses of the old, will lack arms against the foe, and a remedy against the poison of the enemy. For the New Church enters into its strength only when it is founded on the full acknowledgment of the Lord in His Second Coming.

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     It may be suggested that these essential truths are also given in the TRUE CHRISTIAN RELIGION. We answer that they map indeed be drawn from that work, especially from the chapters on Imputation, and on the Consummation of the Age, but they are not there given with the fulness, the force, the concentration, and especially the direct application, with which they are presented in the Appendix. It may indeed be said of any of the Writings that it contains the whole of the Divine Truth revealed to the New Church,-in fact, this may be said even of the letter of the Word. But what is essential to; the healing of the wounds of modern orthodoxy, is that these two great truths shall be presented in their full force and application. If Swedenborg had not written an Appendix, it may be that men would have arisen who would have seen and drawn forth these essential truths from the Writings. But the fact remains that in the Divine Providence they have been given in writing so clear as to be unmistakable. And in any case, it is these truths alone that furnish the essential, the internal cure for the poison of a false religion.

     There is also another point to be noted. We have said that two chapters of TRUE CHRISTIAN RELIGION afford special opportunity for drawing forth the two great principles of which we speak. Of one of these chapters, that on the Consummation of the Age, Swedenborg himself declares in the introduction to the Appendix, that the subject must be continued "because hitherto no one has known what the Consummation of the Age is, why the Second Coming of the Lord takes place, and that a New Church is about to come;" and he adds "that these three knowledges are the only key for the opening of the Word." (COR. I.) Thus he emphasizes that the subject must be continued because it is the essential of the New Church.

     As regards the other chapter, that on Imputation, it will be recalled, that this chapter was not contemplated in the original draft of the TRUE CHRISTIAN RELIGION, as given in BRIEF EXPOSITION, n. 16. This chapter is notable in two respects. First, that it enters so fully into an examination of the falses of the Old Church, concluding with the striking teaching that "the Faith and Imputation of the New Church can never be together with the Faith and Imputation of the former Church" (T. C. R. 647); yet these subjects were to be specially dealt with in the Appendix.

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On this point we may note, that at the very commencement of this chapter Swedenborg says, "It has been shown, and in the Appendix it will be shown, that the modern faith is not Christian." (n. 627.) That is to say, the subjects to be dealt with in this chapter required a further development in the Appendix.

The second respect in which the chapter on Imputation is notable, lies in the fact that here the subject dealt with, and the manner of treatment, closely resemble the subject and manner of BRIEF EXPOSITION, indeed the chapter contains a number of direct and indirect quotations from the latter work. Here, perhaps, we can see the reason why this chapter was not included in the original plan of TRUE CHRISTIAN RELIGION, and why it was added later. The BRIEF EXPOSITION was professedly written as an outline of the Appendix. In no. 16 of that work the author gives a plan or prospectus of TRUE CHRISTIAN RELIGION divided into chapters grouped under three Parts; but no mention is made of a chapter on Imputation. Of these Parts, the first two were actually written out and they constitute the TRUE CHRISTIAN RELIGION, as published except that the published work includes also a chapter on Imputation. Part three was to constitute the Appendix, which was not included in the TRUE CHRISTIAN RELIGION as published. Of this Appendix we read:

Part III will demonstrate the discordances between the dogmas of the modern church and the New Church. But in respect to these we shall here delay for a short time, and this because it is believed by the clergy and the laity that the modern church is in the very light of the Gospel, and in its truths, which cannot be weakened, overturned or attacked, not even by an angel, should one descend from heaven. The church of today sees nothing else, because it has withdrawn the understanding from faith, and yet has confirmed the dogmas by a sight beneath the understanding; and there, falsities can be confirmed until they appear like truths; and falsities there confirmed gather a fallacious light, before which the light of truths appears like thick darkness. For this reason we shall here delay for a short while, by adducing the discordances, and by illustrating them, in order that they may be seen, before the understanding not shut up by blind faith, as in the light of dawn, and afterwards of early morn, and, finally, in the WORK ITSELF in the day." (B. E. 16.)

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     Here then we have the reason why the original plan of TRUE CHRISTIAN RELIGION did not contemplate a chapter on Imputation, namely, because the subjects actually taken up in that chapter were for the most part reserved for the Appendix. It is not improbable that when the first draft of TRUE CHRISTIAN RELIGION was finished on June 19, 1770, it contained no chapter on Imputation and that when the second draft was being prepared for the Press, Swedenborg, seeing that the Appendix could not then be included in the published work, added the chapter on Imputation, in order to present some foretaste or forerunner of what was to be in the Appendix.

     The conclusion of our examination is, that the Appendix presents in full those essential truths without which there can be no internal cure for the wounds of the poison of orthodoxy; but that these truths are involved in the TRUE CHRISTIAN RELIGION itself, where they are set forth in brief in the Chapters on Imputation and the Consummation of the Age; and that they are presented in fuller outline in the BRIEF EXPOSITION OF THE DOCTRINE OF THE NEW CHURCH.

     The realization of the importance of "this little work" or Appendix as shown by Swedenborg himself; and of the fact that the BRIEF EXPOSITION is this Appendix in introductory form, this realization gives us an all-sufficient reason for some remarkable statements made by Swedenborg with regard to the BRIEF EXPOSITION, and especially for the marvelous events which followed its completion.

     Writing to Dr. Beyer on Nov. 23, 1768, Swedenborg says: "Here in Amsterdam they frequently enquire of me respecting the New Church, when it will come. To which I answer, By degrees, in proportion as the doctrine of justification and imputation is extirpated, which perhaps will be brought about by this work (the BRIEF EXPOSITION). What is written in this work is sufficient to convince anyone that the above mentioned doctrine is the cause of our having, at the present day, no theology in Christendom." (2 Doc. 273-4.)

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     And in another letter written on April 23, 1769, after the publication of the work, he says: "I send you only one copy, which you will please keep for yourself, and not communicate to anyone else; for it will cause a change in the whole of that theology which has prevailed in Christendom up to now; and it partly sets forth that theology which will be for the New Church." (ib. 275-6.)

     In the SKETCH OF AN ECCLESIASTICAL HISTORY,-and the same statement occurs in a, letter to von Hijpken, dated Nov. 17, 1769-Swedenborg writes: "When the BRIEF EXPOSITION was published the angelic heaven from East to West and from South to North, appeared of a deep scarlet color, with most beautiful flowers. . . . At another time (probably when the work was finished in manuscript, 2 DOC. 280-1) it appeared flamy, most beautiful,"-so that, as told in the letter to von Hopken, "all who were present with me in the world of spirits were astonished. This was a sign of the assent and joy of the new Heaven." (ibid.)

     Finally, in the ECCLESIASTICAL HISTORY, he says of this some work-the forerunner of the Appendix, without which there can be no real healing,-"In the spiritual world there was inscribed on all these books ADVENTUS DOMINI. The same I also wrote, by command, on two copies in Holland."

     One of these copies has now been found, and the inscription is, THIS BOOK IS THE ADVENT OF THE LORD, WRITTEN BY COMMAND.

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JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY Rev. C. TH. ODHNER 1917

     CHAPTER V.

     (Continued.)

     Even in the midst of all this external excitement, with his fortune growing by leaps and bounds from the "nine cents" in 1855, the spiritual interests of John Pitcairn, the Newchurchman, suffered no interruptions. His diary of 1872 opens with the entry: "Jan. 2. New York. Attended New Church services in Brooklyn in the morning, Rev. J. C. Ager officiating. Attended New Church in New York this evening, Mr. Giles officiating." "Feb. 11. Phila. Took Judge Brown and Mr. Hicks to Church this evening, Broad and Brandywine. Lecture by Mr. Keyes on 'The New Jerusalem.' Very interesting." "April 21. Washington, D. C. New Church services. Rev. Jabez Fox. Met Dr. Prescott, Prof. Spencer, etc." "April 26. Pittsburgh. Dined with Mr. Childs and Mr. Ballou." And thus the diary runs on. Whenever he went on his perpetual peregrinations, he always and everywhere attended the services of the New Church.

     While attending the General Convention held in Boston, June 7-14, 1872, he roomed with his bosom friend, Mr. Childs, "Messrs. Benade, Stuart, Dr. Burnham and Mr. [Peleg W.] Chandler called at our room and took lunch with us."

     After the meeting of the Convention Mr. Pitcairn and Mr. Benade spent a few weeks at Newport, R. I. From his diary we learn that on June 15th the Newport hotels "were full in consequence of the yearly meeting of the Quakers. Attended Quaker meetings this and the next day." On their way home, July a, while nearing Oil City "we discovered the Refinery to be on fire, caused by spark from passing locomotive while oil was being unloaded. Pumps worked splendidly and the immense volume of water thrown saved the works."

     On August 26, 1872, after a visit to Pittsburgh, he writes: "On the train, after passing Foxbury, I found Walter C. Childs in the front car, on his way to Oil City, to spend a couple of weeks with me."

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On Sept. 1st the two adventurous friends undertook a journey to Brocton, N. Y., near Salem-on-Erie, to investigate the "celestial" (would-be New Church, but in reality spiritistic, communistic and free-love) colony, which Thomas Lake Harris had established there. Mr. Pitcairn writes: "Mr. Harris was in a trance and could not see us. Called on Mr. Gallagher and had a long talk in regard to their peculiar ideas." Not long afterwards Mr. Pitcairn repeated the visit, this time in company of Mr. Benade, and obtained an interview with the famous "seer," whom he describes as a tall, spare, handsome man.

Among the numerous infestations of Spiritism from which the New Church has suffered, none wrought greater havoc than that of Thomas Lake Harris. Commencing his meteoric career as a Universalist preacher in New Orleans, he afterwards became known as a medium of extraordinary powers, but in 1850 claimed to have been converted to Swedenborgianism. Brilliant, eloquent, and possessing a wonderful power of persuasion, he now started out on a lecture tour and created a great sensation, especially in New York City, where he announced himself as a successor of Swedenborg, but of a more advanced type, having come to reveal the "celestial sense" of the Word and to open a celestial state in the New Church, with a restoration of "internal respiration," and communication with the angels of the celestial heaven, etc. The prospect proved alluring to such Swedenborgians as did not look upon the Writings of the New Church as constituting the Second and final Coming of the Lord.

A great excitement began to spread throughout the New Church, groups of Harrisites forming in many of the societies. A publishing society was organized in New York, from which the writings of Harris issued in a veritable flood,-a stream of inane and insane ideas clothed in poetic and flowery language. In 1859 Harris went over to England, where he lectured to enormous audiences. Men of learning, wealth and influence attached themselves to his triumphant chariot, among them prominent members of the" New Church, such as the Wilkinson brothers and William White.

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In 1861, the Harrisites almost captured the Swedenborg Society, which was saved only by a law-suit, which created great scandal. The Harrisites hired a mob of pugilists and thugs who took forcible possession of the Book Room, in Bloomsbury street, re-instating Mr. White as the agent of the Swedenborg Society. Infamous circulars were issued and presented to the judges, but the latter nevertheless decided in favor of the conservative New Church members who were ably led by the Rev. Samuel M. Warren and Dr. Jonathan Bayley.

Returning to America in company with a number of his most deluded followers; Harris now founded the communistic colony near Salem-on-Erie, which was visited by Mr. Pitcairn in 1872. Here all had to give up their private fortunes to Harris, who ruled alone, in the style of Joseph Smith, the Mormon. Men and women of refinement and wealth, such as the English authors, Lady Oliphant and her son, Lawrence Oliphant, had to perform most menial tasks. The Oliphants alone contributed $125,000 to Harris, of which-after the inevitable explosion,-they recovered $90,000, after threats of exposure. cairn said that the members were given high-sounding theophantic titles in exchange for their money. The women seemed to be more intelligent than the men. They had hired a Japanese adventurer who professed the ability to teach them "internal respiration," which they practiced by holding their breath until their blood vessels threatened to burst. The natural marriage union was declared annulled, and "celestial" marriages were in some cases appointed by Harris, who himself set the example.

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     The free-love disorders finally resulted in external and internal disrupture. A remnant of the colony fled with Harris to Santa Rosa, California, where they formed another community. Here they continued until (about) 1890, when the community was dissolved owing; to a sensational exposure in the SAN FRANCISCO CHRONICLE. Harris fled to Europe under an assumed name and was heard of no more.

     CHAPTER VI.

     STUDIES AND TRAVELS.

     John Pitcairn was now, after seventeen years of railroad service, able to take a long vacation,-in fact, several long vacations,-in order to devote some time to the two favorite occupations of study and traveling. On September 5, 1872, he resigned from his position as Superintendent of the Oil Creek and Allegheny River Railroad, and spent the next four weeks with his parents on a visit to their relatives in Canada. On October 8th, we find him at New Brighton, on Staten Island, where he called on Dr. Leonhardt Tafel to make arrangements for a course of study in the Hebrew language,-surely a most unusual thing for a successful young American business man to undertake. But Mr. Pitcairn's mentors, and his own study of the Heavenly Doctrines, had awakened with him an ardent longing to be able to go to the WORD in its original tongues, and to enter into the joys and glories of that language which of all earthly tongues is nearest to the speech of Heaven, And for teacher he chose one who was not only an eminent New Church scholar, but, at the same time, perhaps, the most learned orientalist then in this country.

     The name Tafel has been well known to the New Church throughout the world for some fifty years, owing, first, to the gigantic labors of Professor Immanuel Tafel, (1796-1863), the learned Librarian of the University of Tübingen, who was the actual founder of the New Church in the German-speaking world. His younger brother, Leonhardt Tafel, (1800-1880), was a distinguished Hebrew and Arabic scholar who came to America in the year 1853 together with his large and promising young family. On their arrival in Philadelphia they were all baptized into the New Church by the Rev. W. H. Benade, and soon afterwards removed to Urbana, where Dr. Tafel taught for a few years. In 1857 he returned to Philadelphia, where he accepted a position in Mr. Benade's New Church school in Cherry street. Having been called to minister to the newly formed German New Church society in New York, he was ordained in 1871 and resided in Staten Island, where Mr. Pitcairn, in company with Dr. N. C. Burnham and Mr. Walter C. Childs, now took up a course of studies under him.

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Dr. Tafel was a philologist of the first water, the master of no less than twenty-four languages, author of the well known INTERLINEAR TRANSLATIONS OF THE SACRED SCRIPTURES and many other learned works, besides being the translator of the entire WORD into German in the first and thus far only New Church version ever published. In all these tasks he was assisted by his two learned sons, Rudolph and Louis. During his last years he was the first occupant of the chair of Sacred and Oriental Languages in the Theological School of the Academy of the New Church. Personally he was a genial soul of the old-fashioned Swabian type, ("nicht schan, aber angenehm," he used to say), fond of his family, his stein and his pipe. He died on April 1, 1880.

     With him Mr. Pitcairn (and part of this time Dr. Burnham and Mr. Childs) now spent two months of solid study, making rapid advance in the Hebrew language, interrupted only by a flying visit to Pittsburgh on November 26, to see Mr. Benade, who lay dangerously ill in a hospital, stricken with typhoid fever; he was sick for four weeks, during which time Dr. Burnham officiated for him; and on his recovery Mr. Pitcairn took his beloved: pastor on a journey of recuperation in the South. It was at Mr. Benade's sickbed, while reading the WORD to him as he lay half-conscious, that Miss Maria Hogan first became personally acquainted with Mr. Pitcairn.

     While at New Brighten Mr. Pitcairn and Mr. Childs had a somewhat exciting adventure, which Mr. Pitcairn relates as follows:

     "Mr. Childs and I were living in a large three-story boardinghouse on the principal street, together with to or 30 other boarders. We had been invited to dine one evening at the house of Mr. Adolph Tafel, and were dressing. Our student lamp ran low and we sent the maid to fill it. Everyone remembers the student lamp-an inside cylinder reversed within a receptacle. The girl, having taken the lamp down to the first floor, proceeded to fill it, while still lighted, by pouring the oil into the reservoir instead of into the cylinder. The lamp blazed up, the girl dropped it and ran.

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Fortunately, we smelt the smoke and I succeeded in putting out the fire with a rug, and with blackened hands returned to continue my interrupted toilet. "Presently we smelt smoke indeed the house seemed full of it. Following it up, we traced it to the cellar, whence it was pouring out in volumes through an open door. I closed the door, sent Walter for a bucket of water, put out the fire in the pile of rubbish that had caught, evidently by Spontaneous combustion, and once more we continued dressing for dinner.

     "In a short while we heard cries of "Fire, fire!" from the window, and a great crowd had gathered and were looking up at our house. This time I was exasperated. The furniture was being hauled out, and the people were clamoring to come into our room.

     I'm going to finish dressing, I cried, 'we'll attend to this room'. Walter took out our trunks and put them in a near-by drug store. We were three-quarters of an hour late to our engagement, but the delay had been unavoidable. After supper we went back to the drug store for our trunks-the boarding house was burnt to the ground."

     During the sessions with Dr. Tafel in 1872, and in subsequent years, Mr. Pitcairn acquired a grasp of the Hebrew language worthy of any clergyman, and so retentive was his memory that to the end of his days-more than forty years afterwards-he could repeat by heart chapter after chapter from the WORD, putting many of his ministerial friends to the blush.

     (To be continued.)

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND COMMENTS.

     The Bishop desires us to announce that, with the unanimous consent of the Consistory, he has appointed the Rev. William B. Caldwell a member of that body.

     Our readers will be glad to learn that Mr. Odhner is fast regaining health, and strength, in the sunny climate of Florida. He and his wife are at Gulfport, where they frequently meet Dr. Olds, formerly of Philadelphia, who will be remembered by many of our readers. Mr. Odhner has found some outlet for his mental activity, by giving several more or less informal missionary talks to the hotel guests and others. Some interest appears to have been aroused.

     The following paragraphs, for which we are indebted to our contemporary, the NEW CHURCH MESSENGER, are the more remarkable in that they are excerpts from the WALL STREET' JOURNAL,-a paper which, in the popular imagination, has no thought above stocks, bonds and values. The writer of the excerpt voices a universal truth, and one that has been proclaimed through all ages and in all civilizations; the truth, namely, that a civilization, howsoever cultured, and a morality, howsoever fair speaking, that is not held together by the bonds of religion, cannot endure.

     The question of practical, immediate and tremendous importance to Wall street, quite as much as to any other part of the world, is, Has there been a decline in the faith of a future life; and if so, to what extent is this responsible for the special phenomenon of our time-the eager pursuit of sudden wealth, the shameless luxury, the gross and corrupting extravagance, the misuse of swollen fortunes, the indifference to law, the growth of graft, the abuse of great corporate power, the social unrest, the spread of demagogy, the appeals to hitter and class hatred. . .

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     The supreme need of the hour is not elastic currency or sounder banking, or better protection against panics, or bigger navies; or more equitable tariffs, but a revival of faith a return to a morality which recognizes a basis in religion and the establishment of a workable and working theory of life, that views man as something more than a mere lump of matter.

     The news of the revolution in Russia has fairly startled the whole world. As we go to press the rule of constitutional law seems to be well assured of permanent establishment in a country which but yesterday was one of the strongholds of autocracy. The reproach, uttered even by many Englishmen, that the Western democracies were allied with a despotic tyranny, has been removed; and also the fear felt by many sincere minds, that such an alliance could not be fruitful of good. The issue is now clearly joined as being a conflict between governments which derive their powers from laws enacted by the people. and governments whose recognition of this principle is more or less obscured by the doctrine of Divine Right.

     We can hardly suppose otherwise than that to the members of the New Church the momentous changes in Russia will bring the spontaneous thought, that by these changes preparation is being made in the Divine Providence for the spread of the New Church. The position of the English in the spiritual world is because "they have interior intellectual light" and this they derive "from their freedom of thinking and thence of speaking and writing" (C. J. 40), in respect to "both political and ecclesiastical matters." (S. D. 5629.) To this political and religious freedom must be ascribed the fact that the New Church has its greatest hold in countries where the English language prevails.

     It is not that such countries are superior in the matter of the life of religion. Far from this being the case, they are equally a part of the devastated Christian world, as are other countries; equally in them, as in others, is that "abomination of desolation" that has destroyed Christianity. But where there is freedom of thought and speech, and where also the law rules, there can the truth be freely proclaimed, and there alone is there full opportunity for it to be received by those who are simple in heart.

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     The Russians, we read, "are not so wicked as the rest in Christendom." (S. D. 5963.) In the light of other statements, describing the evils of the Russians (S. D. 5043, 5452 seq.) we interpret this statement to mean, that while the common people are in great evils still they are not interiorly confirmed against spiritual truth. To this nation the provisional government, supported by the great middle class, including the soldiers, has now guaranteed "liberty of speech and of the press" and the "abolition of all social, religious and national restrictions." If such guarantees are fulfilled, then will that condition obtain in which alone the New Church can grow and prosper.

     From time to time the New Church papers, especially in England, print news of the exchange of pulpits between ministers of the Old Church and those of the New; and the announcement is invariably followed by the note that the New Church congregation were delighted with the sermon of the Old Church minister. Quite recently, a New Church minister, writing in the NEW CHURCH WEEKLY, records as "a gratifying sign" that he has been invited to preach "in the large Baptist church" and afterwards "in a more leading church still, the Congregational." He continues: "We have got a long way when two popular and leading Free Churches extend such a warm welcome for a New Church minister to occupy the pulpit." It is not difficult to see that in cases such as this the New Church has "got a long way,"-but in what direction to the New Church, or to the Old?

     We are aware of the arguments advanced by those who favor this sort of "getting along," that thereby a larger audience is secured for the presentation of the doctrine of the New Church. But under the circumstances a minister would hardly feel encouraged to announce that, because of the utter desolation of the Old Church, the Lord has made His Second Coming for the establishment of a New Church; and that He invites all men to this church. Yet, without the acceptance of this fact and truth, there is not even the beginning of a New Church.

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And if something of the truths of the New Church should be preached and acknowledged without this essential, then arises the danger foreseen in the Writings where they teach that "The Faith of the New Church can never be together with the Faith of the former Church, and if they are together, such a conflict and collision results as to destroy everything of the Church with the man." (B. E. 102, T. C. R. 647)

     "When the disciples were sent into the world they were to preach the gospel to every creature. They were not to preach a modified paganism, but to stand for the gospel against all the world; they were to be distinctive. Neither Paganism nor Judaism could save the world only the Gospel of the Lord Jesus Christ. Paul had the courage of his convictions, and was in fear of neither principalities, nor powers. This attitude has been necessary at all great epochs in the world's history. Now the New Church is associated with one of the greatest world-ordering periods in human history-the Lord's Second Advent and the consequent change in thought and life resulting therefrom. . . . This Church-a voice crying in the wilderness-has a work to do which no other people or Church either can do or is willing to do. And it has been doing this spiritual pioneer work for more than a century. It can make no compromise, it is bound to be, and must be, distinctive in its aims. Distinctive without bigotry; but distinctive. . . .

     "It is then the business of the New Church to proclaim the gospel of the New Dispensation clearly, boldly and with perfect faith in the issue. If this Dispensation is what we claim it to be, then, however fallible and imperfect the instruments, we are sure that the work we have to do is the Lord's work."

     We reprint the above paragraph from a leading editorial in the NEW CHURCH WEEKLY, now in the charge of the Rev. Isaiah Tansley. The note here sounded is one of essential importance to the genuine growth of the New Church. As we have indicated in a preceding paragraph we hear, not infrequently, of the mingling of the Old Church with the New. And it would seem that, under such conditions no greater message could be given to the church than the need of distinctiveness. The Church must be distinctive, "distinctive without bigotry,-but distinctive."

     Bigotry is, essentially, the standing up for one's own, faith or opinion,-whether it be true or false,-merely because it is one's own.

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And such bigotry, inspired by the love of self and not by the love of the truth, is always accompanied by intolerance of the views of others, and frequently by the open ascription of evil motives to those who oppose, and even by persecution of them. It is not bigotry, to stand firmly for the truth because it is revealed from the Lord's mouth; or to defend and uphold it when attacked. One sign that this defense is entered into from the love of truth and not from the love of self, is that the defender is satisfied to present the truth, and to meet the attacks of falsity, with what force and reasoning and zeal may be at his command, and is willing, as he is obliged, to leave the decision to the individual.



     The truth of the New Church is the Lord's truth, and the power to convince belongs to Him alone. But the truth must be proclaimed by men; and it must he proclaimed as distinctively of the New Church because now revealed from the Lord out of heaven. This clearly involves the open proclaiming of the New Church as established because the Former Church is dead, not only as to spiritual truth, but also as to all spiritual good; for if truth alone were lost, the church could be saved.

     We would have wished that this, the meaning of the distinctive proclaiming of the New Church, had been brought forward more clearly by our English contemporary. It is inevitably involved in the editorial from which me have quoted. But how many will see it there?

     Apropos of the above, we quote from a letter by the Rev. H. C. Small, the new pastor of the Toronto Society, printed in the NEW CHURCH MESSENGER. Mr. Small is opposing the assertion of another correspondent that "no intelligent Newchurchman now believes that our small body is in any way identical with the New Christianity," and his answer breathes of the spirit of just zeal for the preservation of the distinctive New Church:

     "Is this the estimate (writes Mr. Small) we are to put upon that body of people who have been emancipated from the old falsehoods and evils which destroyed the Apostolic Church, and who walk now in the life and light of the New Jerusalem?

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I may not be an intelligent Newchurchman, but I reject this appraisement of the Church in total as fatal to its whole teaching and spirit. The tabernacle of God is now with men. Who are those men with whom these sacred things repose?-some potential, would-be Newchurchmen, scattered amid the ranks of groping old churchmen, Trinitarians, Unitarians, Christian Scientists, New Thoughtists, Theosophists, Spiritists; the hidden remnant awaiting deliverance? Let us be glad that there are eventual recruits for the New Heaven and the New Church in the midst of all these, but their relation to the Church in their present state must be obscure and their function external. The real Church never has and never can rest its life upon potential believers, but upon open, clear, active discipleship. . . . What Jesus said of His little group of followers can with equal force and reason be said of the New Church-'Ye are the light of the world.' 'Ye are the salt of the earth.' They formed the vital earthly basis and support for the new light and power which was to save the world.

"Yet the writer would have the Church believe that instead of being the very vitals of the New Christianity, it is merely 'a society for the promotion of the New Christianity.' The New Church in this view is not a church, it stands in no real sense as 'The bride, the Lamb's wife.' . . . It is only a book concern, a vender of doctrines, an advance courier of something of which it constitutes no essential or vital part. God help us when this notion of the function of our Church body becomes general!

"Is it true, too, as he says, that 'in the deeper things, in love, in devotion. in self sacrifice, we are no better than our fellows (Old Thought, New Thought, Christian Science, Spiritism) if we are as good?' Why then are we in the New Church? Why is the writer in the New Church? Why should we wish to get any one else into the New Church? Why should any one wish to come into the New Church, if that Church has done nothing for us? And the writer may be assured that if he succeeds in impressing that view upon outsiders and upon the young people of our congregations no one will come into the New Church, and they would only be showing good common sense in staying out: of that which can not yield more of the deeper things of love, devotion, and self-sacrifice than they already possess.

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And as these deeper things are just the things which every true man is seeking, why should not we go back to the land of our bondage?

"If ever there were death in any pot, there is death in this. Without pride or pretense we can openly declare that the spiritual state of the New Church is vastly superior to anything which is possible outside of it. The Lord came into the world to save the world, and these truths of the New Church are his revelation of Himself, His Divine tabernacle in the hearts and lives of men who receive them. In them and by them is true love, true devotion, true self-abnegation, Without them consciously received and appropriated no genuine spiritual things can exist, though all manner of semblances, graven images, likenesses of things in heaven may exist; but we are forbidden to worship at these man-made shrines. The falsities and ignorance in the religions outside the New Church, even with the simple good, and the well disposed truth seeker, prevent the cultivation of genuine love and self-sacrifice, for good without genuine truth is natural and not spiritual."
SOCIAL SONG BOOK 1917

SOCIAL SONG BOOK 1917

     A SONG BOOK FOR SOCIAL GATHERINGS IN THE GENERAL CHURCH OF THE NEW JERUSALEM. Bryn Athyn, Pa. Academy Book Room. 1916. pp. 130. Price, $1.00.

     The Academy Book Room has just published a SOCIAL SONG BOOK: an attractive volume of 130 pp., bound in green cloth. It is intended for use at Social gatherings in the General Church. The book was edited by Rev. William B. Caldwell; Bishop N. D. Pendleton has also assisted in determining what verses were appropriate, and Mrs. Royden H. Smith has supervised the musical arrangement.

     The book contains over one hundred songs, with music. Nearly a quarter of these are by Mr. Walter C. Childs, songwriter-in-chief to the General Church and Academy, whose contributions touch on every phase of New Church life.

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An equal number is the work of sons and daughters of the Academy. In about a score of cases the music is the work of Newchurchmen.

The book contains songs of the Church, and of the Academy; many school songs, and a few selections from the great number of class and fraternity songs that have been written; birthday, memorial, and festival songs of all kinds; and also a number of the best patriotic, national and home songs.

The immediate use of the book is, of course, to supply appropriate music for social occasions, and to spread throughout the societies of the Church the knowledge of the best of its songs. There is to be added the use involved in preserving many good and stirring seas that might otherwise be forgotten, when those who sing them shall pass on. If this volume should add to these services that of stimulating the poets and musicians throughout the Church to produce some new songs,-even though this compel a new edition within a few years,-its contribution to the life of the Church will be a contribution, not only of present value, but also of future promise.
JOHN PITCAIRN 1917

JOHN PITCAIRN 1917

     IN MEMORIAM.

     At a meeting of the Executive Committee of the General Church of the New Jerusalem, held at Bryn Athyn, February 10, 1917, the following resolutions were unanimously adopted:

     WHEREAS: On Saturday, July 22, 1916, our brother, Mr. John Pitcairn, for many years the President of the General Church of the New Jerusalem and Chairman of its Executive Committee, was, by the merciful Providence of the Lord, called to the spiritual world; therefore be it

     RESOLVED: That this Executive Committee and the entire General Church of the New Jerusalem have, in the death of Mr. John Pitcairn, sustained a well nigh irreparable loss.

     RESOLVED: That by his departure this Executive Committee is bereft of one who, for sixteen years, has been its honored and trusted Chairman and its wisest counselor.

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     RESOLVED: That, individually, we deeply feel the loss of a friend whose spiritual qualities of mind and heart, sincerity, justice, executive ability and unvarying and refined courtesy as a gentleman were such as to win our enduring admiration and deep affection.

     RESOLVED: That our General Church has cause to mourn for one who, despite the pressure of unusually extensive worldly responsibilities, was conspicuous for faithful, prompt and willing attendance at the various meetings of the Church, whether of devotional, doctrinal, business or social character; whose presence was ever felt as a strength, and who gave himself to the Church as willingly even as he gave material support.

     RESOLVED: That the Executive Committee and the entire General Church have reason to be profoundly grateful to the Lord that our departed brother, the generous benefactor of our Church, was so long spared to us, to guide by his counsel and to inspire by his example.

     RESOLVED: That also we are deeply grateful for the consolation brought by those Divine Revelations, the study and application of which so characterized the earthly life of our departed brother, feeling assured that he is now supremely happy in continuing the work that was his life's love, and which we may confidently believe will, in ways hereafter to be known to us, benefit the Church even more than his bodily presence could accomplish.

     RESOLVED: That our most heartfelt sympathy is extended to Mr. Pitcairn's family, to whom our Secretary is hereby requested to transmit an engrossed copy of these resolutions.

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SPONTANEOUS GENERATION 1917

SPONTANEOUS GENERATION F. HODSON ROSE 1917

Editor NEW CHURCH LIFE:
     In your June issue there appeared a communication from Mr. Arthur B. Wells asserting that "it would seem that Swedenborg was permitted to come to an erroneous conclusion in regard to the instantaneous creation of animals from effluvia and to incorporate it in his Writings." Such a statement, unchallenged, would discredit the truth of Divine Revelation and I would ask your permission to examine the ground upon which it is based.

     There are statements in the Writings to the effect that, given suitable disorderly conditions, there is an influx from hell which produces certain forms of life by, what may be termed, spontaneous generation.

     This is Divine Revelation, and being Divine Revelation it is in accordance with facts. Maggots do appear in, peas and other podded plants under conditions which render external transmission impossible. Flies do appear without the existence of adequate prior forms and lice and other parasites abound what connection with pre-existing ancestry is impossible. The difficulty is not in linking the facts with Divine Revelation, but in endeavoring to subordinate the latter to the theories of modern science. The latter ignores the existence of the spiritual world and would place the origin of life in a fortuitous combination of responsive atoms, although they are careful to distinguish between this primeval spontaneous generation and any possible subsequent exercise of the same power.

     They assume that this power once exercised, is exhausted, and that all subsequent creation must be by derivation from this undated beginning. They confirm this theory by various experiments, all of which involve the use of sterilized liquids or chemically clean surfaces exposed under artificial conditions, and then-having destroyed all possible ultimates for influx from the spiritual world-they triumphantly declare that there is no such thing as influx.

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Yet the facts do not support their theory.

     In the DIVINE LOVE AND WISDOM certain forms of life are given as originating directly by influx from hell, and, if we examine those instances we shall find that modern science in endeavoring to prove their continuity with preceding forms is faced with gaps it is unable to bridge. In general, its theory is that there are four stages of insect life:

     1. Egg.
     2. Grut, caterpillar or similar form.
     3. Larva.
     4. Image or perfect insect.

     And of these four stages it is only in no. 2 that growth takes place. If now we apply this analysis to the maggots in peas, we can only trace the existence of the second form, but of the third and fourth form which should precede the egg there is no evidence. What knowledge have we of the image or perfect insect of which the maggot is a subsequent stage? It must be contemporaneous with the flower or with the pod, for if the egg, the intermediate form, was deposited the previous year, it would infect the whole plant and not some arbitrarily chosen pea in a particular pod.

     With flies a similar difficulty is encountered. We know of stages 4-1 and 2 which are consecutive in that order, but of the third stage there is no evidence. The fly, the perfect insect, does not grow, and therefore for every swarm of flies there must he, according to modern science, at least an equivalent bulk of larvae,-but is there!

     So with lice and other parasites. We know of them in one form and under limited conditions, but there is no evidence of continuity of generations. Why then should we accept the unproved assertions of materialistic sciences which fail to account for the facts, when we have in Divine Revelation a full and sufficient reason for them?

     I would also like to point out to Mr. Wells how unfortunate he has been in his ultimation concerning "ivory from the camel." His argument runs: because an error-a self-evident slip of the pen-in the unpublished manuscript of Swedenborg (the A. E.) is corrected in the published work (the A. R.), thereupon the latter is to be viewed with suspicion.

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I think, however, this must be a slip on the part of Mr. Wells, for he has not hitherto shown himself one of the votaries of that interior (!) thought which delights in detaching fragments from the unfinished, unpublished manuscripts and using them as levers to destroy our confidence in the truths of that Divine Revelation which is the Second Advent of the Lord. F. HODSON ROSE.
TWO VISITS TO BASUTOLAND 1917

TWO VISITS TO BASUTOLAND Rev. F. E. GYLLENHAAL 1917

     THE SECOND VISIT.

     (Continued.)

     Sunday, May 14th, was a very busy day-four services: morning prayers at eight o'clock, a full service at eleven, a shorter service at half-past two, and a lecture or talk at a quarter to seven.

     I gave no sermon or address at morning prayers, but took part in the service by offering up the prayers. About twenty were present.

     At the eleven o'clock service twelve were blessed. Nyaredi conducted the service, Mofokeng assisted and acted as interpreter, and Matoka read the lessons. The lessons were from Isaiah 9 and Matthew 13:1-23. The sermon was on the Parable of the Sower. After the sermon I explained the reasons for celebrating the Nineteenth day of June, The attendance was about 150.

     Mofokeng, Nyaredi, and Matoka also assisted me in the afternoon service. The sermon was on the New Church, the text, Rev. 21:1, 2. The attendance at this service was carefully counted, at my request, and was 180 women and children, 40 men, total 220. Both services were held out of doors.

     The large attendance at these two services was probably due principally to the command of Chief Leshoboro that all the people of Qopo and the neighboring villages should attend. Some people came from afar-taking two hours and a half to walk here, a few, I believe, from a walking distance four hours away.

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Chief Leshoboro's son, who lives here, together with his wife, the sub-chief, one of Leshoboro's councillors, and a Dutchman (probably part native), were present at both services. I had two conversations with Chief Leshoboro's son, (I have neglected to get his name), who seems a sensible man of twenty-two, and who professes interest in the New Church. Following a native custom, I suppose, he remained seated throughout the whole of both services, with perhaps one or two exceptions.

     In the evening, the talk was given in my one-room house. The house is about 20x15 feet, and has only one door and no windows. My bed is a most uncomfortable mattress on the floor. The house was packed with natives sitting on the floor, the overflow sitting about the door outside. Mofokeng claims one hundred were present, but Matoka contends there were only sixty. I counted forty in the house, but could not see all, as the only light was from a candle beside me. At any rate, the house was so crowded that the air soon became almost unbearable.

     First there was singing. Then I talked on four subjects:

     1. Why people were created.

     2. That all who die in infancy and childhood become angels; also about their life after death.

     3. Why different races were created, and their condition in heaven.

     4. What is meant by loving the Lord and the neighbor.

     Nyaredi and Mofokeng also spoke; Nyaredi, calling the people to repentance, and Mofokeng, emphasizing certain things I had said. Then followed more singing, a prayer; the' Benediction, and finally, most fervent singing; after which the people slowly dispersed. I got outside as soon as possible, and while standing there told a few natives that people lived also on the moon, and on the other earths, several of which I pointed out, that the stars were suns and have earths moving about them, and that all the people on the earths worship the same God we do, and, if they live well, go to heaven when they die. Of course, they were astonished.

     Later, Mphatse arrived from Baroana with the horses which are to carry me there tomorrow morning.

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He saluted me, but soon asked permission to retire to a fire, as he was very cold. I readily granted them all permission to go, and have since brought this letter up to date.

          Baroana, P. O. Thaba Bosiu, May 16th.
     Yesterday, Monday morning we had prayers at Qopo, as usual, and after a hearty breakfast of boiled chicken, beans, rice, potatoes, bread, milk, and tea, set out at ten o'clock for Baroana.

     I should like to say here that Matoka, who was cook as well as valet at Qopo, looked after me very well and worked very hard. Yesterday morning he arose at three o'clock in order to prepare breakfast, as he had to make the bread, kill, draw, and cook the chicken, and do various other things. However, he was prompt in attendance at morning prayers, as he was at all other services and classes. Another thing I wish to tell is that apparently the Basutos do not weary of services, prayers, etc. must, every meal, make two prayers-one before eating, another after eating. At their regular services they have long prayers, among them prayers for Peace, the King, the Royal Family, the Bishop and Ministers of the Church, the People. Of course, I cannot understand a word of their prayers, and it is rather uncomfortable to be kneeling long on a hard floor, or else on the ground, shifting from one sharp stone to another, even though kneeling on a pillow at times.

     The trail from Qope to Baroana was very rough and long. The few roads in Basutoland are used chiefly by ox wagons or by carts, but seldom by the horsemen. If one wants to go anywhere he goes by the most direct course he knows, and no fences stop him, because, as far as I know, there are no fences in Basutoland. At one place we had to dismount and lead our horses down a long, precipitous, extremely rocky trail, man and horse sometimes jumping down a step of two feet or more on to a narrow and uncertain mass of loose stones. However, we reached the bottom safely. Then we must have crossed a dozen ravines and gorges, forded, a shallow river, and, after ascending (mounted) a precipitous kopje, covered with loose round and sharp stones, crossing a long plateau and two shallow ravines, we finally rode into Baroana at 2:15 a. m.

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     Chief William Mohalanyane Moshoeshoe received me cordially and gave me one of his houses to sleep in; in fact, the same one that I had last year. At 8:30 a, m. we had prayers, and I preached a short sermon on the text: "He that hath My commandments and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him," John 14:21. About thirty were present, Mofokeng, Mphatse, the Chief, and three other men being the only men present. No children were present, except a few infants carried on the backs of their mothers.

     At 11:30 a. m. we had a regular service. There were present 120 women and children, and 39 men, total 159. The service was held out of doors and the sun was very hot. The service lasted an hour and three-quarters. At this service I baptized two persons and blessed six. Mphatse conducted the service and read the lessons; Mofokeng acted as my interpreter and also addressed the people about the recognition of the New Church natives in Basutoland by the Bishop of the General Church, and about the work at Baroana.

     This afternoon I talked to the Chief and others about various topics, but none of them connected with the New Church. The Chief informed me yesterday he wanted to have a long talk with me about the New Church, but since then he has kept putting off the talk with one excuse and another. I fear he will not make time for it. Mofokeng is eager that we should have the talk, as he and the New Church natives here want a site for the Church, which might be given more readily and generously after he understands more about the New Church.

          Durban, May 26th, 1916.
     Well, Chief Mohalanyane spoke about the site for the New Church at Baroana, at breakfast on Wednesday, May 17th. He made a long speech about how much he liked the New Church, and stated that he desired to give it a site, and to build a small church on it. Further, he said that, when it was ready, he wanted to invite the Paramount Chief and all the big Chiefs of Basutoland, and me, to be present at the presentation. I thanked him, and said I was glad to hear of his love for the New Church.

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Also that those who believed in the doctrines of the New Church must do all in their power to further the establishment of the New Church in Basutoland. What further talk we had I have forgotten, but it was not of any importance or interest.

     At ten minutes to nine, Wednesday morning, May 17th, we left Baroana for Qhuqhu and arrived there at a quarter to twelve the same morning. On the way to Qhuqhu we stopped a few minutes at Thaba Klupa and met some of the New Church natives living there.

     At Qhuqhu I stayed in Mphara's house. Azael Mphara Sefoli is headman of the village and one of Mofokeng's earliest and staunchest supporters. He and his wife were the first New Church couple that I met in Basutoland.

     Wednesday afternoon I went over the site given to the New Church by the former Paramount Chief, Letsie. Mphara has commenced building on the site a house, exactly after the pattern of the native houses, which is to be kept always ready for the exclusive use of the white New Church Minister. He had hoped to have it ready for me on this visit, but the ground was too dry for building operations. He expects to have it complete in July and the New Church Conference in Basutoland will furnish it with a bed, table, chairs, etc.

     Wednesday evening, at prayers, I preached on the text: "He giveth His beloved in sleep," Psalm 127:2, dwelling particularly on the point that prayers before sleep are of value because they prepare a man to receive fully in sleep what the Lord then gives. About twenty were present. The service was held in the little church, the first building in Basutoland erected for New Church worship.

     At prayers on Thursday morning I preached on Matthew 13:31, 32 the Parable of the Mustard Seed, and among other things said they must not be discouraged if the New Church is with them a very small thing, that it is so chiefly because the Word of the Lord is as yet a very small thing with them; but that the Word will become in them like a mighty tree and the New Church also will spread throughout their land, if they keep the commandments and diligently study the Word. About fifteen were present.

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     At 11 o'clock on Thursday morning we had a full service, held on the site given to the New Church. The service lasted an hour and three-quarters. Seventy-six men, women, and children were present. I baptized four adults and five children, and blessed two adults. The lessons were Psalm 45 and Revelation 21; and the text of the sermon was Revelation 21:1, 2, the subject, "The New Church." Mofokeng conducted the service and interpreted, as usual, but I cannot think of the name of the man who read the lessons,-I neglected to write it down at the time. He conducts the prayers there-at Qhuqhu-for there is no minister stationed there. It was an extremely hot day, and as there was no shade of any kind, and I had no hat or umbrella, I was almost overcome by the heat.

     At evening prayers I preached on Matthew 3:2. There were only about twenty present.

     I held no classes at Qhuqhu, as Mofokeng was very busy looking after the cooking and other things. As there was no man or woman there who knew how to cook for a white man, Mofokeng had to do the work. I might remark that my bed there was a mattress on the floor, and my covers Basuto blankets loaned by the sub-chief of the district. I met the sub-chief several times, but could not discover whether he had any interest in the New Church, though he professed to have. He is an old man, chiefly interested, it seems to me, in smoking.

     As yet the New Church is few in numbers, and lacking in proper instruction and leadership in Qhuqhu, but it probably will grow rapidly there, and in the many surrounding villages, when an active, intelligent worker is placed there. I suppose Mofokeng has not placed any one there, as he frequently goes there; but I did not ask him about this.

     We left Qhuqhu for Liphiring at 7:50 a. m. Friday, May 19th, and arrived at Liphiring at 1 p. m. the same day. I rode a stallion the whole way, a beast with a mouth of iron, and apparently untiring for he was as restive and fresh after five hours' hard riding as he had been when we started, although I was quite exhausted.

     Liphiring is the village where Mofokeng is pastor, and he certainly has done splendid work there.

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He is a born organizer, and at Liphiring at least is loyally, and in one sense generously, supported by the people. He had arranged many things before he left Liphiring to meet me, and what he had planned was fully carried out. All the school children met me at the foot of the hill on which Liphiring stands, and sang the British National Anthem first in Sesuto, then in English, and also a Hymn specially composed and written to New Church ministers. In reply I made a short speech, then proceeded to the village. On top of the hill about twenty of the adults were assembled, and they also sang the above named songs. After the singing I made another speech, then dismounted and shook hands all around. Then I was led to a newly built house, oblong and fairly large, which was given over to my use. It belongs to a New Church couple and is about fifty feet from the Church building. In the house was a double iron bedstead with a fairly comfortable mattress, and here for the first time in Basutoland I slept between sheets. The blankets and shawls were loaned by the different members. A large table stood at one end of the room. This house had two windows, and like the others was built of mud, and thatched with grass.

     We arrived at Liphiring just before a storm broke the only storm I have seen in Basutoland. A strong wind had come up while we were riding, and about half an hour after we arrived the whole sky was overcast with black clouds, the wind had greatly increased in velocity, and the weather had turned very cold. I thought the roof would be blown from my house, but only one window blew in, and the whole place was covered with dust.

     Last year there were about thirty members of the New Church in Liphiring, now there are one hundred and two. They have doubled the size of the Church building, and intend to make it larger still in July.

     About sixty were present at evening prayers. I preached on the text: "This is my commandment, That ye love one another as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you." (John 15:12, 13, 14.) Mofokeng conducted the service. The responses and singing were very good.

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Mofokeng uses the order of service of the General Church Liturgy. Last year I gave him my copy of the Liturgy.

     The Rev. Bethuel Isibele Serutla, Mosuang the elder and Mosuang the younger (father and son, both acting as ministers of the New Church), Lipale, Monyake, (note the difference in spelling between Molyake and Monyeke), a Roman Catholic native priest who has become interested in the New Church and who walked for twelve hours to be present in Liphiring while I was there, and several others, were guests at my table and assisted in one way or another at the services. It was no light task serving with food all these natives, and, they all had splendid appetites.

     On Saturday afternoon all the children assembled outside the little church building and sang for me. There were more than fifty and about the same number of adults. The children sang very well and showed the training they have received. After the singing I made a speech in which I took the opportunity to commend Mofokeng's good work, and to congratulate the Liphiring Church on having so earnest and energetic a pastor. Monyake interpreted for me on this occasion. Mofokeng also made a speech.

     Saturday evening I preached on the text: "Except a man be born again, he cannot see the kingdom of God." (John 3:3.) It was bitterly cold, so the attendance was small, probably about fifty. After the service all the natives went to their own firesides and I kept busy trying to remain warm. I was offered a fire, but declined it, as I do not like all the smoke that goes with it.

     The weather continued very cold on Sunday morning, yet we had morning prayers, at which I preached on the Second Commandment. I chose this text because most of the native men use the Lord's name lightly, and I felt sure they did not know what they mere doing. There were about sixty present.

     On account of the cold and the wind, it was necessary to put off the regular service until 11:45, in order to give the sun a chance to come out and warm the ground, for the service was to be held out-of-doors.

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About nine o'clock natives began arriving from other villages, but owing to the cold and wind not as many came as were expected. In fact, I learned afterwards from the Seventh-day Adventists' minister, Mr. E. C. Silsbee, that he and his wife had fully expected to come to hear me preach, but the unseasonably cold weather prevented them from doing so. However, 365 were present, which was not a bad congregation. The service lasted two hours. The lessons were Isaiah 9, Matt. 13:1-23, and the sermon, at Mofokeng's request, The Parable of the Sower. Mofokeng conducted the service and interpreted for me; Monyake read the first lesson, Serutla the second lesson, and Mosuang the elder conducted the singing. These four wore their surplices. At this service I baptized two persons, blessed sixteen.

I wish that I had the pen to describe all the details of the conduct and dress of the members of the congregation during this service. Not that there was any irreverence, on the contrary, they behaved most reverently; but there were scores of little things most unusual to our congregations. Also, almost every contingency had been provided for r there were two young men who seated the congregation, counted them, and kept them in order; there were men who gave pennies and threepences to women and children of the congregation who had no offering; there were the singers grouped for more effective singing; and so on. But I must tell about the offering, and this applies to all the services at which I was present. Remember the natives had undertaken to pay my expenses, the money for Which was to be collected at the services by voluntary offerings. Well, after the hymn which follows the sermon, Mofokeng would say a few words and then start up a hymn with, apparently, an endless number of verses. Then he and the other ministers would pull out their pocketbooks and each taking thence a coin would place it in the saucer which was on the altar. All the people would be singing most fervently and one by one would come forward to give his offering. I do not mean that one would follow another regularly, but that one at a time would come. After half a dozen had come forward there usually would be an interval of a few minutes, filled only by singing. Then others would come. Frequently Mofokeng would have to make change for them.

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After a while of this, Mofokeng would count the money and would then announce how much the offering was short of the amount required at that service. Again singing, and short of the amount required at that service. Again singing, and the coming forward of a few with their offering; and so on until the required amount was obtained. The service ended at 1:45 p. m.

     Sunday afternoon, at 3:30, I administered the Sacrament of the Holy Supper in the church building to forty-six communicants, Mofokeng alone assisted me, reading the lessons, Psalm 23 and John 6:47-65, and interpreting for me. The General Church Liturgy was followed throughout this service.

     In the evening I preached in the church building to about one hundred on the subject of the New Church.

     After the Communion Service the children again sang for me, about two hundred and fifty natives gathering outside the door of my house. Of course, there were more speeches.

     Well, as you may imagine, I was very tired that night, and so dismissed all the natives early, especially because I was to start for Qhuqhu at eight o'clock the next morning.

     Mofokeng and I got started about nine in the morning, after much speech making and shaking of hands. We had intended to stop at Qhuqhu for the night, but arriving there at 2 p. m. I decided to press on to Maseru. Mofokeng did not like this, but I insisted, as I was eager to get back to Durban, and there was no business to keep me at Qhuqhu. Mphara was persuaded to accompany us, and after a quick lunch we set out again. We rode hard and reached Maseru at 6 p. m. I was completely tired out, but glad to get back to civilization again. The next morning I took the 7 o'clock train for Durban where I arrived safely on Wednesday night.
     Very sincerely yours,
          FREDERICK E. GYLLENHAAL.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     REPORT OF THE VISITING PASTOR. On January 14 I conducted services at the house of Mr. and Mrs. Alfred Bellinger, at WINDSOR, Ont. Ten persons were present. On the following evening a doctrinal class was held at the same place.

     January 17 was spent in DETROIT, where, at the house of Mr. and Mrs. Cook, instruction was given during the afternoon to the children of two families. In the evening a doctrinal class was held, at which eight persons were present. This class was regarded by those present as the institution of General Church work in Detroit.

     The next point visited was CINCINNATI. Doctrinal classes were held in the evenings of January 19 and to; a children's service in the afternoon of January 20, and services, at which ten persons were present, on Sunday morning. There were several new attendants at our gatherings, who will probably be with us regularly.

     At ERIE, Pa., there was a young people's class on February 16. In the afternoon of the next day a children's service was held at the house of Mr. and Mrs. Edro Cranch. Several children of the neighborhood were invited, so that there was an attendance of ten. On Sunday, February 18, services were conducted in the morning and a devotional class in the evening. Dr. A. Girard Cranch and family are about to take up their residence in Erie again, after an absence of several years.

     During the second week of March I visited PENETANG and RANDOLPH, Ontario, two places five miles apart, up on Georgian Bay, where live the Evens families. Friday, March gl was spent with Mr. and Mrs. William Evens in Penetang. Mr. Evens is an authorized lecturer of the General Church. Of late, illness has interfered with his activities, except in the hospital at Buffalo, where he spent several weeks and presented the doctrines to some of his fellow-patients. He looks forward to renewing his work, especially as colporteur, during the coming summer. Saturday was spent with the two sons of Mr. and Mrs. Evens, John and Archibald, and their families, who live on farms at Randolph. In the evening we had doctrinal class, at which the two men and their wives were present. On Sunday morning the two families and I. a total of ten persons, traveled in the big farm-sleigh to Penetang. The snows still lay deep in that north country. In the afternoon services were held, at which fourteen persons, children included, were present; of these, six partook of the Holy Supper. In the evening, after the families from Randolph had left. I conducted class, at which seven persons were present, of whom four were strangers. The earnest love of the heavenly doctrines in this Circle always makes a visit to it a delightful occasion. F. E. WAELCHLI.

     BRYN ATHYN, PA. Children's Services have now been resumed, and are held every Sunday afternoon. The Rev. George De Charms has conducted the services, and is unfolding to the children in a series of simple talks the story of the Apocalypse. The attendance numbers about seventy children, and there are also many adults who enjoy the sphere of the children's worship, and find profit in the instruction they receive.

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     The Sunday evening class for the young men of the Society is now meeting regularly at those homes that can accommodate so large a meeting, and the assistant pastor is taking up with this class the subject of the Letter of the Word and its relation to the internal sense. So far these meetings have been devoted to the consideration of the history of the Word as it exists at this day. Mr. De Charms conducts the class according to what might be called a Socratic method, and the numerous questions asked and answered stimulate the interest of all, and make possible the constant introduction and consideration of matters of practical application to the duties and experiences of daily life.

     The Friday supper has been the subject of discussion at the Ladies' Meeting and the difficulties connected with it have caused some suggestions to be made that it be made into a bi-weekly or monthly, instead of weekly gathering. Doctrinal class and congregational singing classes follow the suppers, the latter under the direction of Miss Creda Glenn, who is now in charge of the work of the choir. Recently the choir received a visit from Mr. H. Green, of New York and Philadelphia, who gave some instruction in choir work, and complimented the members of the choir on the ability of their leader and on their own personal intelligence.

     The work on the new church building is progressing, though the real "spring drive" will be reserved until the weather is better. In the meantime considerable study is being devoted to the tower, which is being modeled and remodeled, and is causing some anxiety to those responsible for its good looks. Reproductions of the proposed furniture are now standing in the chancel, which is partially emptied of scaffolding and these are under consideration, particularly in regard to their situation in the chancel, and their proportion to the structure of the building.

     DENVER, COL. Three events have, given our society much pleasure and enjoyment since our last news note;-the supper in celebration of Swedenborg's birthday, the celebration of the twenty-fifth anniversary of the marriage of Mr. and Mrs. George W. Trier, and the children's Washington Birthday party, at Mrs. Howland's. The supper honoring Swedenborg's birthday was held at the chapel on Sunday evening, January 28. Twenty persons sat at the large table, and ten children at the new table recently made for them. Mr. Lindrooth was toastmaster. Response to the toast to "Emanuel Swedenborg" was made by Rev. J. S: David, who made special reference to the timeliness of the Revelation given through him. Mr. Elis Bergstrom spoke to "The Church as Doctrine" emphasizing the wonderful amount of work done by Swedenborg. Mr. O. A. Bergstrom spoke to "The Church as Life," bringing out especially the Rules of Life. Mr. G. W. Taylor spoke to "The Church as Use," and brought out some interesting points regarding the evidences of Swedenborg's regeneration. In responding to "The Church in Us," the pastor called: attention to the parallelism between Moses and Swedenborg. They were both Instruments of the Lord's Divine Revelation. One was Lawgiver for the external Church, the other Lawgiver for the internal Church; both entered into their work with understanding. Referring to the battle with the Amalekites, a parallellism was shown in the work of Father Benade and John Pitcairn one a priest and one a secular in establishing the Church on the only secure foundation of the Writings, upholding the hands of Swedenborg, like Aaron and Hur, when the Church was attacked. The necessity of constant co-operation of priesthood and laity in this same work was emphasized.

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     A gathering of members and a few other friends at the 'home of Mr. and Mrs. Tyler on the occasion of their twenty-fifth wedding anniversary, February 14, was very much enjoyed. Conversation interspersed with music filled the early evening. Then the guests were seated about a very attractive supper table. Appropriate toasts were announced by Mr. Lindrooth and felicitously responded to by the several gentlemen called upon to speak. As a token of the regard in which the honored pair are held they were presented by the society with a silver bread tray.

     The children had a very happy time in celebrating Washington's birthday. Most of them had something suitable to recite. They sang from the Hymnal, they listened to songs and the Story of Red Riding Hood on the phonograph, and they played games. The supper was, perhaps, the great climax, so beautifully appropriate were its patriotic setting and garnishing. But another delightful treat was in store, and when Mr. Howland showed the pictures of Mt. Vernon and Washington city, which he and Mrs. Howland gathered when they visited those places a few years ago every one felt that this was indeed a memorable commemoration of the birthday of the Father of our Country. L. M. T. D.

     FROM OUR CONTEMPORARIES

     The death of Mr. E. Burgess Warren, last January, removes from the General Convention one of its most active and capable lay workers.

     The Philadelphia Society has also lost another of its active workers in Mrs. McGeorge, who passed away on January 19th.

     Mrs. W. F. Tuerk passed into the spiritual world on January 30th, at Kitchener, Ont., aged nearly 83 years. Mrs. Tuerk was the wife of one of the active ministerial workers in the "Academy movement" some thirty years ago. To his labors is largely due the existence of the New Church in Berlin (Kitchener), where he entered upon his first New Church charge in 1858.

     Colonel Rudolph Williams died in Chicago on February 27th, aged 72 years. Colonel Williams, although one of the oldest members of the Chicago Society, had "of late years ceased to co-operate with the organized Church because not in harmony with its policy in certain particulars." He is known to readers of the LIFE mainly because of his opposition to the "Academy doctrines."

     The death of the Rev. W C. Winslow, at the age of 89 years, occurred at Santa Cruz, Cal., last January. A cultured university man, Mr. Winslow first became interested in the Church in 1867, when, during a visit to America, he came across the work on HEAVEN AND HELL. Soon afterwards) he joined the Chicago Society, then under Dr. Hibbard. In 1878 he returned to his native Denmark, where he acted as "leader" of the New Church congregation in Copenhagen. Five years later he was ordained into the ministry by a lay committee of his society. This irregular action, especially in view of the dependance of his society on the English Conference, excited considerable comment, and Mr. Winslow felt called upon to issue a pamphlet in defense of his ordination. About this time also his "liberal" views brought him into conflict with Mr. Manor, of Stockholm. Offing to infirmities Mr. Winslow in 1897 resigned in favor of the Rev. S. K. Bronniche, the present pastor of the Copenhagen Society, who had been his assistant since 1903. Mr. Winslow is the Danish translator of several of the Writings. Many New Church periodicals were started by him, but he was never able to long continue them.

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     UNITED STATES. The NEW YORK Society has, on a number of occasions, been addressed by the poet, Edwin Markham, who is a professed Newchurchman. In January, Mr. Markham addressed the congregation at the close of the services. After a sketch of his own life, and his study of the Bible; Mr. Markham then told how he had been led to see "that a revelation of truth had been made through "Swedenborg," whom he characterized as "the eye of the eighteenth century," and whose writings he has been studying for forty years. Mr. Markham also addressed members of the Church in BOSTON, Brookline and Cambridge, Mass. He has an original and forceful style. We quote the following brief passage from his Boston address, as reported in the MESSENGER:

     "I saw that Swedenborg would have been accepted except for one expression in the Book of Revelation, misunderstood, concerning adding to or taking away from that book. If this is applied to the Bible in such a way that there will nevermore be given new light on the path of life, it would be an entire negation of all the spirit of the Bible. So I was ready for new light. I saw it was not right to reject Swedenborg without a hearing. Every man has a right to be heard. How is a man to determine the truth or falsity of anything? Is it not by looking into it and tasting it! How can one tell when one finds it except as we test bread by nibbling and tasting it? If it is sweet, eat it; if sour, reject it. If it appeals to the highest plane of our nature it testifies to its truth. No other test satisfies the hopes, the dreams, and the aspirations of the heart. There are two natures within us, a lower and a higher, if it satisfies the higher we may know that it is from above."

     At the close of his address the poet is invariably asked to read some of his poems, especially "The Man with the Hoe." To the Boston New Church Club he told the story of how the latter poem was written. "The first stanza was written, then was laid aside for fifteen years, then on successive mornings, as by inspiration, the stanzas, one at a time came to him."

     On Sunday, February 25th, Mr. Markham gave, in WASHINGTON, D. C., the opening address of a series of six Sunday evening lectures of a missionary character. These lectures are given under the auspices of the New Church Lecture Bureau. The Bureau has secured the Masonic Temple, a beautiful and commodious hall with a seating capacity of over a thousand, and situated in the center of the city. At the opening lecture Mr. Markham spoke for over an hour to an audience of about one thousand, and the time after the lecture was so taken up with the answering of questions, that it finally became necessary to close the meeting in order to allow for the next engagement of the auditorium. Subsequent lectures at the same place will be given by prominent New Church ministers.

     The Rev. F. Sidney Mayer has become the pastor of the Calvert Street (BALTIMORE) Society. His former society in FALL RIVER, Mass., will be served by visiting ministers and students.

     The Society in CLEVELAND, O. (the Church of the Holy City), chose Swedenborg's Birthday as the date on which they joined a general movement; active in the city, to hold a "Fathers' and Sons'" banquet There were five speakers including the toastmaster, and Pastor Lathbury. "The addresses were selected to convey to strangers who might be present an idea of the studies and contributions of Swedenborg to the realm of Mechanics. Philosophy and the Science of Medicine." The meeting was so successful that it was voted to hold such gatherings every three months.

     The Annual Address of the President of the CHICAGO Society presents a gloomy picture of the state of the society, which, however, as Dr. Cobb points out, must be faced if there is to be improvement.

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After noting the reasons that led to the subdivision of the Society into parishes, and the marked growth in membership and activity that was the immediate consequence, the Doctor points out that not only has this first growth not been maintained, but that "the membership of each Parish, except Humboldt Park, has decreased in the fast decade" and "there has been no very hopeful sign of any active renewal of interest."

     The URBANA University Schools find some difficulty in securing "suitable candidates within the New Church for the teaching positions that fall vacant from time to time." As a consequence Urbana has frequently found it necessary to employ teachers from the Old Church. To avoid this necessity in the future, the University asks that all who are interested in the growth of the Church, and, having the necessary qualifications, desire to become teachers in Urbana, communicate with the headmaster.

     The Rev. Russel Eaten has left Urbana for Brockton, Mass., where he will make his home.

     Swedenborg's Birthday was celebrated by the Church of the Divine Humanity (ST. LOUIS) "by a league banquet at the Y. W. C. A. building with fifty in attendance. The program was largely impromptu, and the talks were of exceptional interest. Biographical and historical features were generally ignored this year, by way of variation, and emphasis laid upon doctrine applied to life."

     After describing a "regular Minnesota blizzard" that visited Minneapolis on Sunday, January 21st, and which was so severe as to completely tie up the city on the following day, the pastor of the Society there, writes, "Many of our people live at a distance of many miles from our church, and some of them are young no more. No wonder if we expected to find the church almost empty, when at last we reached it after having waded several blocks through the snow, I carrying my little Pearl on my back until I fell in a huge snowdrift. And yet not one of our regular church-goers was missing. Not even child was absent from our Sunday School. The church choir was there in full, not one lacking. The youngest in the audience was six years old, the oldest 75. One old man who had to walk six blocks to reach the car and who comes every Sunday with his bouquet of flowers as an offering to the Lord, said, 'If I can go to my office in such weather as this, why should I not come to my church?' Another man had walked nine blocks to his nearest car. One family who came in their automobile had brought shovel with them to remove possible obstacles in the way."

     Mr. Wm. R. Reece, who is in ministerial charge of the work in PORTLAND, Ore., has been giving a series of talks on subjects based on DIVINE LOVE AND WISDOM. The talks were given at the Public Library, and the attendance was so unexpectedly large,-being over 100, mostly strangers,-that Mr. Reece was obliged to use a larger hall in the Library. Mr. Reece's advent seems to have brought new life to this society. On February 9th a "fellowship feast" was held by the members at the Y. M. C. A., where a special dining room had been secured More than the entire membership was present, and the keynote of the affair was "Fellowship," or the "feast of charity" spoken of in T. C. R. 227, and A. C. 7996 Mr. Reece was toastmaster," and responses were made by a large proportion of the members. "The general sentiment of the 'supper of charity' seemed to be that the Portland Society had begun a new lease of life.... Members, non-members and strangers who were present have not ceased to express pleasure over the event." These feasts are to be held monthly.

     Dr. French was elected pastor of the O'Farrel Street (SAN FRANCISCO) Society, last January, and now by, a change in the by-laws, he is chairman ex-officio of the Church Committee.

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     ENGLAND. The BIRMINGHAM, Society of which the Rev. E. J. Shreck is the pastor, made a very special effort to have an appropriate celebration of "New Church day." This information is contained in the annual report of the Society, where we are further informed that the celebration extended over two days, Sunday and Monday, June 18-19. "A special feature of this celebration was the fact that the 19th of June coincided with the date on which in the year 1791, the first Church in the world was opened for the worship of the Lord Jesus Christ, as the One God of Heaven and earth-in Newhall Street, Birmingham." Invitations were sent out to 253 families of the Birmingham Society, of which 130 were accepted, invitations were also sent to neighboring societies, and to individual receivers, and other interested persons. On the Sunday the celebration consisted of special services, which were well attended. On the following Monday, when there were 225 present, Mr. Schreck gave a lecture on the history of the Church from its commencement; the lecture was illustrated by lantern slides. "A large number of objects relating to the early history of the Church, including baptismal fonts, books and documents, were exhibited and added further interest to the proceedings."

     The annual meeting of the Society, at which the above report was read, was attended by 17 persons,-a surprising representation from a Society of 253 families

     INDIA. The NEW CHURCH WEEKLY, of February 10, gives an interesting account of the work of the Rev. S. J. Goldsack in BOMBAY during October and November. Mr. Goldsack, who has been sent to India for one year, under the auspices of the English Conference, arrived in Bombay on October 11. On the 14th a public meeting to welcome him was held in the Prarthana Samaj Hall. (The issue of NEW CHURCH WEEKLY, containing an account of this meeting has not been received in Bryn Athyn, and appears to have been lost in transit.) A series of meetings was then given in the same Hall. The first, on November 4th, presided over by Sir G. V. Chandavarker, a retired judge, was attended by about 130 men. According to custom, there were no women present, and there were no questions or discussion. The following lectures, on November 8th and 11th were attended by only 50, and 44 the decreased attendance being ascribed to insufficient advertising.

     At this time also was issued a Gujerati translation of the NEW JERUSALEM and its HEAVENLY DOCTRINE, by Professor Bhatt, in an edition of 1,000 copies.

     Another event of importance was the arrival at Bombay of the Rev. Natha Singh, who is to be Mr. Goldsack's assistant, and who, it is hoped, will take full charge after Mr. Goldsack's departure. Mr. Singh is a well educated native Indian of high reputation and of "a good, old Sirdar family." He was, until recently, an Old Church missionary, brit is now "definitely connected with the New Church." When he first left his native faith he suffered considerable persecution, losing all his property and even being kidnaped by his relatives in the hope of reclaiming him. "He is a fluent speaker, accustomed to making his way with young men, and has good experience of human nature-especially Indian."

     From November 23d to December 14th, a series of four lectures was planned to be delivered in by M. C. A. Hall. At the first three, which were on Death, Heaven and Hell, and the Origin of Evil, the attendance was 25, 60,and 35. Mr. Singh had been very active in distributing handbills amongst the colleges, etc., and to his sickness just before the last lecture, is ascribed the decreased attendance.

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The fourth lecture was to have been on "The Lord Jesus Christ our Divine Savior," but it had to be canceled because forbidden by the chairman of the Y. M, C. A. This action was taken, presumably, on religious grounds, for the Y. M. C. A. has more than once opposed the New Church because it rejects the doctrine of faith alone.

The Swedenborg Society of India, under whose charge all the work is being carried on, has secured new premises in "a shop rented in the Sandhurst Road, a good road in the native quarter." The book room and Depot there established, was formally opened on December 2d, When Mr. Singh was officially welcomed as Secretary and agent of the Society. In this depot New Church books will be sold and loaned, and the current English and other New Church periodicals will be kept on hand.
NOTICE 1917

NOTICE 1917

Announcements.

For Sale.-Bryn Athyn residence; commodious, electric lighting, and all modern conveniences; acre of land beautifully planted. Low figure. Address, C. K. Hicks, 164 Montague St., Brooklyn, N. Y.

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NEW CHURCH RITUALS AND THE LAW OF INFLUX 1917

NEW CHURCH RITUALS AND THE LAW OF INFLUX Rev. GEORGE DE CHARMS 1917

NEW CHURCH LIFE
VOL. XXXVII MAY, 1917 No. 5
     In view of the fact that the General Church has, since its inception, taken long strides in the direction of ritualistic development, it may be of interest at this time to review some of the doctrinal aspects of; the subject. It is not unusual to associate elaborate forms of worship with the idolatry and dead formalism which characterize a vastate church. Over-anxiety about rituals, and the tendency to attach extreme importance to the literal observance of external worship, have even been considered the inevitable sign of spiritual decadence. It has indeed been characteristic Of certain ecclesiastical bodies which have lost all knowledge of spiritual things, substituting the worship of forms for the adoration of the living God. It has, especially in the Catholic branch of the First Christian Church, descended to depths of idolatry not far removed from the fetichism and superstition of the degenerate descendants of the Ancient Church among pagan nations. But if for this reason we should fall into the error of some Protestants, stripping our worship of all external beauty and grandeur, in the vain belief that the formal things of religion are but superfluous adjuncts to a spiritual faith, then do we run counter to the universal teaching of the Writings.

     In A. C. 1083 we have the statement that "where there is a church, there must needs be what is internal and what is external; far man, who is the church, is internal and external." And again, "A church in order to exist must be internal and external, for there are those who are in the internal of the Church, and those who are in its external. The former are few, but the latter are very numerous." (A. C. 6587.)

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And in the same number the external of the Church is said to "consist in the devout performance of rituals, and in doing works of charity, according to the precepts of the Church." It is evident from these, and from many other passages in the Heavenly Doctrine, that there is a great use and value in the true development of the external forms of worship. To determine in some measure how eminent this use is, we need only turn to the Doctrine of Influx, by which a flood of light is shed upon the exact function in the process of individual regeneration, which is performed by the ritual of a true and spiritual religion.

By Influx we mean the operation of the spiritual world upon the natural world, or of spirits and angels upon men still living on the earth. It is well known in the Church, that all the affections or loves of men, with all the thoughts to which these give rise, are inspired from the other world. They are derived from our association with spirits and angels. The way in which this inspiration, this association takes place, is revealed in the Doctrine of Influx. This Influx, which is wholly unconscious to us, and which is entirely under the control and direction of the Lord alone, (those in the other world having no more knowledge of it than we do ourselves, except from reason and revelation), is nevertheless constantly taking place, and without it we could enjoy no thoughts or affections whatever. And it is qualified and determined in a two-fold manner,-from without, and from within.

That which qualifies and determines it from without, is the world of nature, as it is impressed with its myriad forms upon the senses of the human body and brain. Angels and spirits are in the perception of what is spiritual, celestial and Divine. They perceive and enjoy the things that pertain to heaven, and especially to the presence of the Lord in Heaven. They are altogether removed from the things of time and space, having no ideas of external or material objects. Their loves are spiritual and celestial. Their thoughts thence derived are entirely spiritual and celestial. And hence they cannot even conceive of those material objects which are the things on which men on earth daily and hourly center their attention.

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Thus we are told that when the idea of a mountain is presented, they do not perceive a mountain, but some celestial love. When the idea of a city is presented, they do not think of a city, but of some doctrine of the Church. Nevertheless, although this is the case, yet because these external objects correspond to such spiritual and celestial objects as appear in their world, therefore, these objects themselves form, as it were, the ground and basis of all their thought. When they perceive some celestial love, that love is represented outside of them in the form of a mountain. When they meditate upon some doctrine of the Church, a city appears before them, which, as to all its details, represents and pictures forth the doctrine that is the object of their thought. Thus, whenever angels and spirits form any idea of spiritual and celestial things, these things are pictured before them in the external forms of material objects. This is the reason why all the forms of the natural world, together with many composite forms that do not appear on earth, are seen and sensed in heaven,-not that the angels care for these forms themselves, but because, by means; of them, they are able to see and sense the truths and goods in which is their life and their delight. This is also the reason why the natural world is called in the Writings, "a theater representative of the Kingdom of Heaven." Now, because the angels and spirits cannot form any idea of what is spiritual and celestial, without that idea being pictured in: some ultimate form such as appears on the earth, therefore, we are taught in S. D. 3610, that "the ideas of spirits are terminated in material things, the ultimates of order." And again in no. 4211 that "they have their ideas founded on material and corporeal things, and whatever ideas are not material, (in the outset), they still make so by terminating them in material things, and taking thence the vehicles of their thought."

That this is the case, we can confirm from an analysis of our own thoughts. Every conception that we can form of what is spiritual celestial, for Divine, must be embodied in some natural form in order to become tangible. We can have no true or rational idea of the Infinite God, except as we base our conception of Him on the thought of the Lord Jesus Christ as a Divine Man. So it is with all the abstract terms of our language.

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All the terms that we use to express the things of the spiritual world, were originally derived from roots denoting same concrete action or thing, and carry with them the connotation of that primal idea. Our word spirit, for instance, by which we mean the soul of man that lives after death, is derived from a root meaning to breathe, or to blow. The word courage comes from a root that means heart. The word idea, which is used to mean a picture formed in the mind by a process of thought or reasoning, has descended from a Greek word signifying to see. And so it is with all our abstract words. That our conception of spiritual or abstract things is very closely associated with external and material objects, is well illustrated by the imagery of poetic language, by the great power of the parables of the Word, and by the myths and fables of the ancients.

It is, as we conceive it, in a similar manner that the ideas of spirits and angels rest upon material objects. And this is the reason why it is by means of these material objects received through the senses of living men, that there can be established an influx into human minds from the other world. When men sense the forms of nature, impressing the image of those forms upon the delicate substances of the brain, they elevate them, as it were, into the spiritual world, or rather to the borderland of that world. And when they have been so elevated, angels and spirits can be affected by them. They can be excited to the activity of their life, to the perception of the spiritual and celestial things to which the outward forms correspond. And when so excited, when roused to the activity of their love, then the external forms impressed on the brain become, as it were, a body in which that love can live as a seal, impelling man with its desire, inspiring him with an impulse which he senses as a love or affection. Thus do the spirits and angels become unconsciously present with man, to influence his life, to impart to him a conatus and endeavor toward the perception of those things that belong to the life of the spirit. It is this presence, and this inspiration, brought about by means of material objects received through the senses and elevated to the brain, that is called influx. Every love, every desire, every impulse we feel, from the first moment of birth, must come to us in this way from the other world. Love is life.

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It does not belong to this world, but to the world of living things, and must come to us out of that world through the ministrations of angels and spirits, with whom we are associated by means of the objects impressed upon our senses from the world of nature. Thus is it literally true, according to the Lord's words in John that "A man can receive nothing except it be given him from heaven." (John 3:27.)

Influx, then, depends in the last analysis upon material forms which have been impressed upon the memory, and it is continually qualified and determined by our surroundings and environments. All the objects of the universe, in fact, are created to no other end than that they may perform this office of conjoining, in the human mind, the two worlds,-that by means of them there may be influx from heaven, whereby men may be inspired with heavenly loves and affections. In order that this influx may be the more complete, in order that its power might be multiplied seven-fold, a literal Word has been given. The literal sense of the Word is made up of ideas drawn from the sensual experiences of men. All the material objects familiar to men, historic places, times and persons, together with the customs and habits, that go to make up the universals of human life on earth are there portrayed. And in this way the outer world of nature, and the world of human experience, with all the ultimate forms associated with them, are gathered together in the literal Scriptures. Here, in the books of Revelation, they have been arranged and organized under the directing hand of the Lord, until in their sequence they portray the very order of heaven itself. Because of this arrangement, there is an internal sense throughout, that is perceptible to the inhabitants of the other world,-an internal sense which, as seen by the angels, treats solely of the Lord and of His Heavenly Kingdom. For those in Heaven, by the external forms of the Word, which serve as the foundation on which their ideas are terminated, the Lord and the whole of heaven is described and portrayed. And because these things are portrayed therein, when the forms of the Word are received into the minds of men, the angels of Heaven and the Divine of the Lord can inflow through them, becoming present to inspire in men heavenly affections and thoughts. This is the reason why the Word in its letter is called in the Writings the "sole medium of consociation with the angels, and of conjunction with the Lord;" and it is also the reason why the Word in the Letter has been so marvelously preserved through all the ages of human darkness and depravity.

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And again it is the reason why it is said in the Heavenly Doctrine that "without a Church on earth the human race would perish," for a Church is described as being "Where the Word is, and where by it the Lord is known."

It is this quality of the literal forms of the Word, whereby they are able to bring about most powerfully the presence and influx of the Lord and of Heaven, that gives to the rituals of the Church their value and use. For the rites and forms of worship with us are entirely drawn from the Word. They are wholly correspondential and representative of spiritual and celestial things. They are none other than the forms of the Word presented objectively before the senses. The building in which the service is held, with all its architectural adornments, the furnishings of the Chancel, the garments of the priests, and the forms and ceremonies of the service itself,-everything, to be truly ritualistic, must be correspondential and representative; that is, must contain within it that which will bring the presence and influx of good spirits and angels. Everything should thus contain within it a living soul of heavenly love and affection, by which the Lord and the angels can inflow to inspire the worshiper with heavenly delights, to rouse in him the desire for the attainment of spiritual and celestial blessings, and thus to strengthen him and give him power to pursue the way of regeneration.

That to surround the natural body in this way with the correspondential forms of the Word; to withdraw from the senses all that is of purely secular and worldly interest, and to pour into them from every quarter forms representative of the spiritual and celestial things of Heaven and the Church, is a powerful means of deriving from the other world the influx and inspiration necessary to regeneration, is evident from the plain teaching of the Writings. For we are there told that in this way the vessels of the mind are disposed into a certain order conducive to influx from heaven. We quote from S. D. 3635: "It was given me to perceive that the objects of sight, and also of hearing, produce no other effect than variously to dispose the interior vessels which are of the lower thought; as according to the quality of these vessels such is the reception of the ideas of spirits which flow in, for the vessels receive influx according to their forms, and therefore, according as they are disposed by objects, even when it so happens that the ideas are turned into what is contrary."

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If, then, influx is according to the duality of the vessels of the lower thought; if that quality depends upon the manner in which those vessels are disposed by objects perceived by the senses; then it follows that where the objects so perceived are representative of heavenly and angelic things, the vessels of the lower thought will be disposed into such an order that angels can inflow, to become present with man. These vessels will then become the "material things, the ultimates of order," in which the ideas of good spirits and angels are terminated. Heaven, with all its love and all its wisdom, will, as it were, rest upon them, and will descend into them, that the angels by means of them may influence and inspire men to see and perceive spiritual truth,-to love and desire the deeds of spiritual charity. It is only when, by suitable rituals of worship, the vessels of the lower thought are thus disposed into the order of heaven, that the Lord can most powerfully descend, to reveal to man's understanding and comprehension His Divine attributes, and the Laws of His Order, that man may abide therein, and so receive from Him the blessing of spiritual food and drink, and come into conjunction with Him, and into consociation with the angels of heaven.

The use and necessity of thus gathering together for the purpose of worshiping the Lord by external forms and rituals is further emphasized by the teaching given in A. C. 1085, as follows:-"Man for the most part is such that he does not know what the internal man is, and what belongs to the internal man; and, therefore, unless there were external worship, he would know nothing whatever of what is holy." To be aware of what is holy is to perceive influx from the Lord out of heaven, to feel the sphere of heaven; to feel the sphere of the Lord's presence, as that sphere is felt at the time of worship.

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It is the presence of representative forms, the presence of orderly rituals, that causes this influx to be so perceived. And when we consider that the sense of what is holy, with the humility and fear of the Lord that accompany it, is the very gateway to a spiritual faith, the one means by which the heart can be opened to perceive and sense the Divine Love,-the one means by which the mind can be illustrated by the light of heaven,-then are we impressed with the exalted use and function of truly representative forms in worship. Then do we see, that by introducing the worshipper into the presence of the Lord, and by associating him with the inhabitants of his Heavenly Kingdom, a well developed ritual can perform an office of surpassing excellence, and that these things are an essential part of a truly living religion.

This influx from the other world, however, made possible by the proper use of rituals, cannot become effective except as it is received and appropriated to life by the individual member of the Church. Important and necessary as they are, external forms of worship are but the ground out of which a living religion may grow. They are only the atmosphere in which spiritual loves and thoughts may live and breathe. In themselves they are not religion, nor are they efficacious for salvation. The function is subordinate and secondary to the worship of the Lord in spiritual love and faith. For let it be carefully noted at this point, that inspiration and illustration in spiritual things cannot arise from ritualistic forms alone. The representative forms used in our worship are after all but material objects, "of the earth earthy," and in themselves devoid of life. Considered apart from love and faith, there is nothing holy about them. That which makes them holy, is the reception of the Lord through, and by means of them. Even when received by the senses, and elevated to the brain, and thus to the borderland of the spiritual world, they do not constitute heaven with man, but only the foundation upon which a temple of internal worship may be erected. They are only the ground in which the truths and goods of heaven may be implanted, and by which a spiritual love and faith may be nourished and fed. In themselves they are not worthy of veneration. In fact, in the degree in which the forms themselves are venerated, the mind is closed to the reception of heaven, and genuine influx is made impossible.

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Their function is very clearly defined in the Writings in the words already quoted: "The objects of sight, and also of hearing, produce no other effect than variously to dispose the vessels which are of the lower thought." This disposition opens the way for influx. It makes influx possible. It does not make it inevitable. It may take place when the mind is so disposed, and it may not. By its means a cup is formed in the mind capable of holding the wine of spiritual truth, and a plate capable of holding the bread of heavenly love. Whether these elements of spiritual food and drink are actually received into the vessels so prepared; whether we drink the wine, and eat the bread of heavenly life thus offered us, depends on how far that mind is not only disposed from without, but also and at the same time from within.

As regards the necessity of genuine faith and love in order that the external things of worship may become effective we need only quote from no. 621 of the T. C. R., where the subject is plainly stated in reference to the Holy Supper: "After this, the assembly of the English, inflamed with a desire to be wise, said to the angels, 'They say so many different things about the Holy Supper, tell us what the truth is about it.' The angels replied, 'the truth is that the man who looks to the Lord and repents, is by that holy ordinance conjoined with the Lord and introduced into Heaven.' Those of the assembly said, 'That is a mystery.' The angels replied, 'It is a mystery, and yet such as may be understood. The bread and wine do not effect this; from these there is nothing holy; but material bread, and spiritual bread and also material wine and spiritual wine correspond to each other mutually, spiritual bread being the holy of love, and spiritual wine the holy of faith, both from the Lord, and both being the Lord. From this comes the conjunction of the Lord with man, not with the bread and wine, but with the love and faith of the man who has repented; and conjunction with the Lord is also introduction into heaven.'"

Because, as is frequently said in the Writings, the Holy Supper involves all things of worship, this which is said of the Sacrament, applies with equal force to all the forms and rituals of the Church. Applying it to the subject before us, we see that "the man who looks to the Lord and repents," is, by the exercise of rituals, conjoined with the Lord and introduced into heaven.

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And this, not because there is anything holy about the external forms themselves, but because they correspond to what is spiritual and celestial, thus to what is from, the Lord, and to what is in heaven with the angels there. It is as man enters through the gateway of ritual observance into the things of Heaven, into the love and faith of heaven, that as to his spirit he is actually introduced into heaven, and brought into consociation with the angels. Angels cannot be with man in what is purely natural, since these things do not form part of their life. And if man is to be with them, then must he enter into their life, and allow their life to enter into his own mind and heart. Rituals are merely the gateway through which this entrance can be made.

Note especially the words, "with the love and faith of the man who has repented." Repentance involves that a man is in the inmost endeavor and end to live a good life, and is thus in the effort to shun evils as sins, which is the same as saying that his ruling love is heavenly. It is this ruling love that primarily orders and disposes the mind from within. Ritualistic forms received from without through the senses, can indeed bring the mind as it were into the shape of heaven, but it is only so far as there is also present a ruling love of what is good that it can at the same time be brought into the form of heaven. Only thus can the lay and texture of its fibers from the very inmosts be disposed into a heavenly order. Thus it is only when the worshiper is in good, when he is in the sincere desire to keep the commandments of the Word; and to live the life of religion, that he can be interiorly prepared to receive influx from the Lord out of heaven. It is evident, therefore, that external ritualistic forms can never be the cause of a spiritual faith, but only a means of promoting such faith. For if there is not also present a ruling affection of what is good, disposing the mind from within, heaven can indeed be present with the things, or the forms themselves, because they are correspondential and representative, but this presence cannot move or influence the person, and no true influx can take place.

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Where, then, true ritualistic forms, impressed upon the senses from without, are conjoined with a genuine love of good that disposes the mind from within, there heaven can inflow, and can become present with man, so that through the forms of worship, he can be inspired with heavenly loves, with spiritual affections, with the desires and ambitions that lead to a life of genuine charity. But even this is not sufficient to bring about a full and perfect influx. It can bring the presence of heaven, but for the actual consociation with the angels, which alone call lead to true wisdom, still another factor is necessary, namely, a knowledge and understanding of spiritual things received by study and instruction. It is a universal law, that angels cannot impart to man by influx any new truth. They cannot impart to him any new thought or perception. They can do no more than move or affect him with the loves or affections which are of their life. These loves man can receive only according to the ideas which he has already learned by instruction- and experience. The truth of the Church cannot be received from the other world by influx, but must be derived by means of instruction, study, and reflection, especially on the things of the Word, or of Divine Revelation. Angels, although they themselves are in the knowledge and understanding of the wonderful things involved in the correspondences and representatives of the worshiper, cannot impart this knowledge and understanding to him directly. They can merely inflow into the ideas he already possesses, bending these ideas, and molding them into more perfect accord with the truth. They cannot insinuate anything contrary. However sincere, therefore, a worshiper may be in the desire to learn the truth, he cannot actually come into it, except as he receives through study and instruction, thoughts and ideas which may be bent towards the truth by the angels who are present with him. In confirmation of this teaching, we turn again to the Heavenly Doctrine, where we read in no. 1616 of the Arcana Coelestia: "In no way can one as a man, be conjoined with Jehovah or the Lord, except by means of knowledge, for by means of knowledges a man becomes a man." And again in no. 3419: "The Ancients had representatives and significatives of the celestial and spiritual things of the Lord's Kingdom, thus of the Lord Himself; and they who understood such representatives were called the wise; and they were wise, for thereby they were able to speak with the angels and spirits."

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And finally in no. 4464: "It is necessary to state here why man ought to be in internal things. Every one who reflects is able to know that it is by means of internal things that man has communion with heaven, for the whole heaven is in internal things, and unless man is in heaven in respect to his thoughts and affections, that is, in respect to the things of his understanding and his will, he cannot go to heaven after death, because he has no communication with it. This communication is acquired by man during his bodily life, by means of truths that belong to his understanding, and goods that belong to his will, and unless he acquires it then, he cannot do so afterwards, because after death his mind cannot be opened towards interior things unless it has been opened during the life of the body."

From the foregoing analysis of the Divine Revelation as it bears upon the subject of ritual, it becomes evident whit is the true place, function, and use of the formalities of worship in a spiritual religion. They are important and necessary to the life of the Church. Without them the organized body of the Church cannot be maintained in existence. But in order that they may be effective, three universal principles must be observed in their use: 1. All forms of ritual must be drawn from the Word, and thus must be representative and correspondential of spiritual and heavenly things. 2. They must be observed in a state of spiritual repentance, or from a genuine love of good, by which the mind may be disposed from within into the order of heaven. 3. We must enter into the knowledge and understanding of the spiritual and celestial things to which they correspond, by study and instruction in the Heavenly Doctrine. When these three elements are combined, and in the degree in which they are combined, will our New Church worship effect a genuine conjunction with the Lord, and consociation with the angels. Given these three essentials, we cannot give too much attention to our ritual; we cannot develop it too highly; we cannot enter into it with too great enthusiasm. For there will then be no danger of falling into dead formalism. Every form will be of living service to us, in bringing us into the sphere of Heaven, in elevating our minds to the contemplation of spiritual and celestial things, in rousing our love and affection for the treasures of eternal life.

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And the more we enter into the love of heavenly things, the more we acquire a knowledge of the correspondences and representatives of the Word, the more will we desire to express our affections and thoughts in appropriate forms of worship; the more will a beautiful, harmonious, representative ritual delight us, and the greater will be its power to upbuild the New Jerusalem among us.
SERVICE 1917

SERVICE R. B. CALDWELL 1917

     Willingness to be of service is probably the greatest virtue to which one can attain. He who has reached that point, in the way of regeneration, where he finds himself somewhat actuated by a sincere desire to be useful to his neighbor, from a spirit of love to the neighbor, may well regard himself as happy. For in no state can one be so confidently assured of happiness, as in that state where he finds himself willing to serve others from good will to others.

     In the ordinary ways of this world, we have abundant apparent good will service-service actuated by the hope of reward, springing from the love of gain; but this, we all know, does not contain within itself the elements of happiness. It is similar in appearance, and is carried out like genuine good will. It puts on the appearance of loving good will, but is hatred cloaked, for when the reward is delayed, it shows itself in irritation, and when reward may no longer be hoped for, it shows itself in open hatred. This form of good will is likely to deceive: we should beware of it, and pray to be delivered from it. We may think we possess the genuine article when we are actually in the state of cloaked hatred. The Newchurchman should not be deceived. His doctrine is clear, and doctrine should be his guide.

     The Doctrines teach that those who do good merely from the end of reward, cannot possibly know that in doing good without reward, the happiness is so great that it is heavenly happiness (A. C. 6391).

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     The Doctrines also teach that heavenly delight is not a delight in worldly greatness and pre-eminence, but a delight from humiliation and the affection of serving. "Whosoever is least among you all, he shall be great." And in the other life this comes true. He that is least, becomes great; for if he is governed by the affection of being serviceable to others, with no end of reward, his power is such that myriads of infernal spirits can be held in check, or driven away, by a mere look (A. C. 3417).

     Heaven consists in serving others for the sake of their happiness. (H. H. 408.) We all appear to desire to reach heaven at some time, but when heaven is placed before us in this plain way, and we learn the truth that it consists in serving others for the sake of their happiness, are we, in all sincerity and perfect candor, so very fond of heaven? Heavenly happiness consists of loving service to others for the sake of their happiness, and we well might ask ourselves if our love-for heaven is of this practical character! Are we actuated in our lives by a love of serving others for the sake of their happiness, or are we disappointed when others do not serve us?

     Swedenborg placed after his name, upon the title page of the TRUE CHRISTIAN RELIGION; the words: "Servant of the Lord Jesus Christ." In one of the Memorable Relations we are told that the prince of a heavenly Society said of himself, "I am the servant of my Society, because I am of service to it by doing uses." (C. L. 266.)

     In the world, and by common usage, the word "servant" has come to convey an idea of menial servitude, but from the use made of the word by Swedenborg, and by the prince of a heavenly Society, we can see that the ward does not necessarily mean servitude. The prince was a servant of his society because he was in the affection of giving it faithful and loving service, with no end of reward: and this is the reason why he was in heaven, the prince of a society there, for "Heaven consists in serving others for the sake of their happiness." (H. H. 408.)

     Let us then draw this lesson from our contemplation of the subject of Service.

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Whatever our lot may be, or whatever duty may have fallen to us, let us bear in mind that whether it be to cook a meal, to scrub a floor, to attend to the wants and necessities incident to the comfort and happiness of those dependent upon us, or whether it be to clerk in an office, to build a house, to drive a grocer's wagon, or by pen and ink to place on paper the most excellent revelation ever given to the world,-whatever it be, let us learn this lesson,-that the Kingdom of Heaven is a Kingdom of Uses, and that in this vast system of universal and perpetual uses there is no such thing as menial work.
CHURCH IN THE SPIRITUAL WORLD AS THE SOURCE OF STRENGTH 1917

CHURCH IN THE SPIRITUAL WORLD AS THE SOURCE OF STRENGTH Rev. J. E. BOWERS 1917

     Viewed in the light of the Heavenly Doctrines, this is indeed a sublime subject for contemplation, and wonderful are the things revealed to us concerning it.

     Our thought on the subject is at once directed to the teaching in the Writings, concerning the New Christian Heaven. This Heaven was formed and ordinated by the Lord, after the Last Judgment had been executed in the world of spirits, in the year 1757. Thereby the hells which occupied the world of spirits for many ages, were subjugated and cast down. This made it possible for the New Angelic Heaven to be founded by the Lord. Into this Heaven were gathered all of those who, during the ages of the First Christian Church, could be led into the acknowledgment of the Lord Jesus Christ as the one and only God. And the formation of the New Angelic Heaven was necessary in order that the New Church, signified by the New Jerusalem, might be instituted on the earth. Thus was effected the fulfillment of the prophecy: "Behold, I create new heavens and a new earth." (Isa. 65:17.)

     The New Angelic Heaven of Christians is, specifically, the Church in the spiritual world, with which the New Church on the earth is consociated and conjoined. And the New Church on the earth, the New Jerusalem, as to the least things of it, comes down from the Lord through this Heaven.

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The apostle truly says: "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." (Jas. 1:17.)

     The New Church is still small and weak as to numbers, and in externals appears insignificant. But the Church in the spiritual world, the New angelic Heaven,-from which the Church on earth is derived, and from which are its internals, is so immense as to numbers as to be inconceivable to the mind of man or angel. To think only of the fact that, as we are told, all the infants and children of Christians, who have passed into the other life since the formation of the New Heaven, are members of societies in that Heaven, and this irrespective of whether the parents were really or only nominally Christians.

     We are taught that as the New Heaven increases, the New Church will be more largely established in this world. And according to the Doctrines, we can have faith to believe that the Church of the New Jerusalem will be permanently built up, even in the midst of the world, which is so completely vastated as to be Christian in name only. For as there will gradually be an increase in numbers of those who will come under the benign influence of the New Heaven,-of those who will look to the Lord, the only Divine, the Omnipotent, as the only source of all strength, in the heavens and on the earth,-it must surely come to pass, that the Lord's New Church, the Crown of all Churches, will henceforth continue to grow stronger, and will become an ever greater means for the advancement of the genuine principles of the Christian Religion in the world. The only thing needful to this end is that the men of the Church in every age be faithful to the Lord, our Father in heaven.

     The Lord is the Supreme Ruler of the nations of the earth. The Divine Providence of the Lord is universal because it is in the very least of all things. The New Church is a power for good in the world, even at this day, when falsities of religion and evils of life generally prevail, so far-reaching that we can scarcely form the least conception of it. The New Church is built upon the strong foundation of the Divine Truths of the Word. And all strength is in the Divine truth from the Divine good.

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It is our privilege to live at the time in the history of the New Church, when the apocalyptic prophecy, "Behold, I make all things new," is being both spiritually and literally fulfilled. It is one hundred and forty-seven years since the New Church began, and marvelous are the changes that have been effected in our world since then, even in the course of an ordinary lifetime. But these changes have been very largely in external conditions, in preparation for the still greater changes which are needed in order that this world may become a more agreeable and more comfortable place for spiritually minded people to dwell in during their life of probation. It seems evident that the changes in externals, in the kind providence of the Lord, come to pass so as to make things more favorable for the reception of the internal doctrines and principles of the Church, and for their application to the uses of life. The externals, however, are derived from and are formed by the internals of the New Heaven and the New Church, as effects from their causes.

Our heavenly Father, who is infinitely merciful and just, desires to provide civil liberty and spiritual freedom to the largest possible number of His children, among all nations of the world, at the earliest period of time in which it can possibly be done, in accordance with the laws of the Divine Order. And that this may be accomplished, as it surely will be in the course of the ages,-there are at this day operating, from the Lord through the New Angelic Heaven into human minds in the world, mighty forces under which old systems and methods, old dogmas and religiosities, will gradually pass away, and all things will, be made new.

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JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY C. TH. ODHNER 1917

     CHAPTER VI. (Continued.)

     On January 18, 1873, Mr. Pitcairn and Mr. Benade set out on their journey, traveling first to Chicago, where they called on the Rev. J. R. Hibbard and visited the district of the city laid waste by the recent Great Fire. Dr. Hibbard then, and for many years before, was the pastor of the Chicago Society and was a pronounced "Authority" man, the intimate friend of Mr. Benade and Mr. Stuart and a solid member of the "Pre-established Harmony,"-a group of New Church ministers who, year after year, and decade after decade, had found themselves in unexpected doctrinal harmony on all the mooted issues discussed in the periodicals of the Church and on the floor of the General Convention. Dr. Hibbard had recently returned from a long journey in Europe undertaken to restore his shattered health; while abroad he married Miss Sarah DeCharms, the daughter of the Rev. Richard DeCharms, a woman of remarkable intellect, culture and spirituality.

     On January 25 the two travelers left Chicago for St. Louis, where, on February 1, they took the river boat, "Belle Lee," steaming down the Mississippi and stopping at all the landings taking on cotton, the negro crew continually singing "Roll on de cotton, roll on, roll on de cotton," Mr. Pitcairn himself "spent the day studying Hebrew and reading the T. C. R." On February 11 they arrived in New Orleans and the next day they called at the place of worship of the New Church society, where the Rev. Willard H. Hinkley was conducting a meeting.

     The New Church in New Orleans dates from the year 1839, when a small circle of receivers, all of them from the North, began to hold meetings there and conduct a Sunday School. The data concerning the New Church in New Orleans are scattered, and it is difficult to gather them into a connected story. In 1853 a Society was organized under the auspices of Thomas Lake Harris, and in 1854 their leader, Mr. L. E. Reynolds, was "ordained" by Harris.

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The whole movement was diseased with Spiritism, and we do not know what finally became of it. Gradually the sounder elements gathered into a new society, and a small German society also grew up under the leadership of J. M. Hofer, who was ordained by Dr. Hibbard during a visit to the South, in November, 1859. A new society was organized in the same year, with Glendy Burke, Esq., as leader, and united with the General Convention. During the Civil War nothing was heard from the Church in New Orleans, but in 1866 the society again began to report to the General Convention. In 1869 and 1870 the Rev. Arthur O. Brickman spent five months there, lecturing both in German and in English with such success that he baptized 72 persons and added 53 members to the society, which now purchased a church building and apparently was in a most flourishing condition. But here, as elsewhere, the great interest kindled by Mr. Brickman's remarkable enthusiasm and eloquence did not last long. Many pf the converts soon fell off, and while in 1872 the society counted 102 members, in 1873 they had been reduced to 78. They still felt strong enough to call the Rev. Willard H. Hinkley as their first (and last) resident minister.

Mr. Benade and Mr. Pitcairn found in Glendy Burke a strong Newchurchman of the "Academy" type, of whom they often spoke with fond recollection. In his diary Mr. Pitcairn notes: "Feb. 19. Evening at Church. Question for consideration: 'There is a natural body and there is a spiritual body.' Mr. Burke asked Mr. Hinkley to define his position in regard to the eternity of the hells, and the Authority of the Doctrines." The answers, however, were evasive, and it seemed that Mr. Hinkley feared to offend the great heresiarch, Dr. William H. Holcombe, who was present at the meeting.

On February 14th Mr. Pitcairn "visited, what the people here term 'the Bayonet Legislature.' The majority of the members of both Houses are black. Speaker of the Senate a pure negro." This was the era of "Carpet-baggers" and "Reconstruction" in the South. The diary continues: "Feb. 22. Spent evening with Dr. Holcombe. Met Mr. and Mrs. Hinkley. Found Dr. Holcombe unsound on doctrine, not believing in the authority of the Writings; tinctured with spiritism."

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     Dr. Holcombe was a distinguished Homoeopathic physician, long resident in New Orleans, and known far and wide in the New Church through his many and brilliant works. Many of these are of undoubted evangelistic value, setting forth the general principles of the New Church in a clear and convincing style; but none of them can be used with safety, for Dr. Holcombe, from the outset of his literary career, was affected by the spiritism and pseudo-celestialism of Harris and other disorderly spirits. The self-conscious opening of the "celestial" degree of the mind was perhaps his cardinal principle, and with it followed the whole host of connected disorders and falsities: communion with pretended angels, revelations "superior" to the Writings, etc. The doctor himself did not claim the gift of intercourse with spirits: he was but the mouthpiece of the great medium, Col. George W. Christy, of New Orleans, who claimed to have been called to the office of "redeeming the hells." This was effected by permitting devils in hell to take possession of Christy's natural mind thus again living for some hours in the natural world, and while were they would utilize the opportunity to repent and thereby be delivered from hell. The Colonel had by this means transplanted whole colonies of reformed devils into heaven.

     This work was often attended with inconvenient consequences to the self-sacrificing Colonel. Some drunken spirit, for instance, would suddenly take possession of his mind and body, and the medium would suddenly become roaring drunk, without having touched a drop of any inebriating liquid. Or he would suddenly break out into most profane language,-some profane spirit having entered into him. But he would then preach to the infernal spirits who forthwith repented, in and through him, whereupon they would immediately be furnished with a pair of white wings!

     Another entertaining heresy of the "celestial" gentlemen was the idea of the "Unitization of the Sexes," which is the leading principle of Dr. Holcombe's famous book on THE SEXES HERE AND HEREAFTER. The notion is the same as the one in Balzac's novel, SERAPHITA, that the angelic husband and wife actually become merged into one individual soul and body, (an idea which destroys conjugial love-the mutual and eternal love of two individuals,-and results in nothing but the love of self; but this did not worry the celestialists).

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Mr. Pitcairn often gleefully told how Col. Christy felt so "unitized" with the celestial wife within him, that often, on stepping over a gutter, he would pick up his trousers as a lady picks up her skirts!

     All this may seem amusing to the present generation, but in the seventies and eighties of the last century Dr. Holcombe and his ceaseless stream of articles and books did a vast amount of mischief in the New Church.. Mr. Barrett in his NEW CHRISTIANITY, worked hand in glove with Dr. Holcombe in the NEW CHURCH INDEPENDENT. The "Academy" was the pet aversion of both. Ministers and prominent laymen in many parts of the Church, both in America and England, were carried away by Dr. Holcombe's glowing eloquence, and about the year 1885 it seemed as if the new "celestial" developments were about to capture the majority of the members of the General Convention. Mr. E. P. Anshutz and Mr. Charles P. Stuart, in the early volumes of NEW CHURCH LIFE, fought valiantly against the rising tide of destructive spiritism, but it remained for Dr. Hibbard, in 1886, to deal the death-blow to the whole movement by his paper on "Pseudo-celestialism" in the last issue of WORDS FOR THE NEW CHURCH. Since then no "celestialist" has raised his voice unto this day.

     In New Orleans Dr. Holcombe's influence finally completely broke up the promising New Church society which flourished there in 1873. Not a single report from the society is to be found in the Convention Journals since that year. Mr. Glendy Burke died in 1874, and that is the last news heard from New Orleans. Dr. Holcombe himself died November 28, 1893.

     But to return to the memoirs of Mr. Pitcairn. Mr. Benade and he were joined at New Orleans by a party of New Church friends from Pittsburgh,-Mr. and Mrs. David McCandless and Mr. and Mrs. Frank Ballou,-and on February 26 the party took steamer for Havana, all becoming sea-sick on the rough voyage. In Cuba Mr. Pitcairn made several trips into the interior of the island, witnessing three hundred negro slaves working in a sugar mill, the overseers armed with dirks, revolvers and whips, while chained bloodhounds were stationed around them.

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He also made a visit to the tobacco-growing district of Vuelta-Abajo, whence come the finest cigars of the smoking world. Mr. Pitcairn himself, about this time, became "addicted to the weed" and developed into a connoisseur of the finest tobacco.

     On March 13 the party left Havana for Jacksonville, Florida, where Mr. Pitcairn's mother and Mr. Andrew Carnegie joined them. Thence they made a visit to St. Augustine, viewed the old Spanish Fort, etc., made a trip up the Matanzas river amid its swarms of alligators, turtles and pelicans; continued the journey to Savannah, Charleston, and Richmond, where they "visited Oakland cemetery, where 16,000 rebels are buried," and arrived in Philadelphia, March 31, 1873.

     In this city they remained to attend the annual meeting of the Pennsylvania Association, on April 5, when Mr. Benade was elected President of the Association, with the recommendation to the Convention that he be consecrated into the office of an "ordaining minister." Then the party separated, Mr. Pitcairn returning to Oil City, and the rest to Pittsburgh. On April 22 Mr. Pitcairn was again in Philadelphia. "Put up at the Continental Hotel. Found Robert at the hotel and roomed with him. Had a full talk upon religious matters. Called on Col. Potts, to discuss pipe line interests. Robert and I went to French opera. Had a chill tonight." The next day he was again at New Brighten, Staten Island. "Commenced Greek lessons with Dr. Tafel this afternoon,"-and stayed at it for a whole month, working with the electric energy of a "live wire," hungering for the educational opportunities denied to his youth.

     On June 5-11, 1873, Mr. Pitcairn attended the General Convention in Cincinnati, in company with his sister, Margaret, and Walter Childs. At this Convention, Mr. Benade was consecrated an ordaining minister and read his memorable address on "The Standard of Authority in the New Church," which was printed in the Journal of the American Conference of New Church Ministers for 1873, and reprinted in NEW CHURCH LIFE for April, 1902. In this address Mr. Benade clearly and unequivocally proclaimed the doctrine that the Writings of the New Church are the Word of the Lord in His Second Advent, and thus indeed raised the only true and consistent "Standard of Authority" in the New Church; but, strange to say, this sign upon the Standard did not seem to have been noticed at that time by some who afterwards claimed that it formed no part of the principles of the "old" Academy.

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During the summer of 1873 Mr. Pitcairn spent a few weeks on a fishing trip in Canada. On his way home, on July 20, he stopped at Albany, N. Y., and "visited the Shakers this morning, about 8 miles from Albany. Witnessed their services and heard an address, and had some conversation in regard to their organization." It may not be generally known that the Shakers "hold Swedenborg to be the angel of spiritualism mentioned in Revelation XVIII," but it is so claimed in McClintock and Strong's THEOLOGICAL 'CYCLOPAEDIA, Vol. IX, p. 610.

On October 19 Mr. Pitcairn was in Pittsburgh attending the "Dedication of our new chapel. Sermon by the Rev. J. R. Hibbard. Samuel H. Hicks baptized. After services Messrs. Benade, Stuart, Matthias, Childs, Ballou and Hicks dined and spent the afternoon with me at the Union Depot Hotel. Very pleasant time. Sermon by the Rev. J. P. Stuart in the evening. Stuart, Childs and Hicks remained with me at Hotel tonight. Rained all day." On December ai5th he was in Salem, Ohio, where almost the whole of his immediate family was gathered around the sick-bed of his beloved sister, Mrs. Helen Rush, who had long been ill and who was now thought to be at the point of death. Mr. Benade administered the Sacrament, but Mrs. Rush lived two months longer. "Presbyterian minister came in the morning while I was reading a chapter from the Word. He offered prayer, after which I stated as well as I could, the New Church doctrine respecting prayer."

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     CHAPTER VII.

     THE FOUNDING OF THE ACADEMY. THE FIRST FOREIGN JOURNEY.

     Almost the first entry that meets our eyes on opening Mr. Pitcairn's recently discovered diary for the year 1874 is the following: "Monday, Jan, 12. Mr. Benade, Frank Ballou, Walter C. Childs and myself lunched together today. Organized New Church Club by electing Mr. Benade President, W. C. Childs Secretary, and Frank Ballou Treasurer."

     This entry places beyond doubt the actual date of the founding of the Academy of the New Church. While it was well known that the formal organization of the Academy took place on June 19th, 1876, the date of the inception of the body, two years previously, had slipped from the memory of the four founders. Mr. Childs, in overhauling the Archives, in 1891, found an old check for $500.00,-Mr. Pitcairn's first contribution to the Academy, dated January 14th, 1874. This agreed with the first entry in the Academy's first cash-book, and January 14th, 1874, was, therefore, accepted by all as establishing the date of the first founding of the Academy, and was henceforth, up to 1916, celebrated as "Founders' Day."

     The prenatal history of the Academy movement has been described at length in our biographies of the Rev. Richard De Charms and the Rev. William H. Benade (see NEW CHURCH LIFE, 1902-1903; 1905-1906), and we-need not, therefore, dwell further upon it in the present work, except to note the curious coincidence that the "Atlantic Garden" restaurant, where the four friends met, was torn down on the very day when John Pitcairn departed from his mortal existence.

     In the afternoon after the now historic luncheon, Mr. Pitcairn and Mr. Childs left Pittsburgh for Salem, O., in order to pay a visit to Mrs. Helen Rush. Having found the invalid "about the same," the two friends in the evening of the same day attended a lecture by a Mrs. Ada Bellew, a spiritualistic, socialistic and feministic propagandist. Mr. Childs, in a recent letter to us, notes down an amusing reminiscence of the interview with this highly "advanced" lady.

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     "We also had a private talk with her; and upon learning that we were Swedenborgians, she was pleased, and spoke very freely,-which was the result we expected. 'Swedenborg,' she said, 'was one of the greatest of mediums,' etc., etc.

     "In the course of conversation, we asked whether she believed that Jesus Christ was born of a virgin. We, of course, supposed that she would answer in the negative, and that she would probably speak of Him, also, as being a 'powerful medium.' Great was our surprise, therefore, when she answered, 'Yes, I think it may be true,' and when we inquired how she explained it, she calmly added, 'I can see no reason why a woman should not, of herself, be able to produce a child, provided she put her mind to it sufficiently!'

     "Father Benade always held that with the so-called, 'advanced' women, the last thing they really believed in was equality with men; and that talking with them would make evident the fact that they invariably considered themselves men's superiors. When we reported to him Mrs. Bellew's explanation, he laughed heartily, and remarked that she indeed had manifested her belief in male inferiority,-and to a degree unprecedented. Far, heretofore, it had been the accepted theory that such women, when the question was put to them, would be forced to admit that there was at least one thing which: a woman could not effect."

     Returning to Pittsburgh on Jan. 14th, Mr. Pitcairn in the evening wrote the famous check for $500.00,-his first contribution to the "Academy," (as yet in embryo), and we may truly say, that "the Lord alone knows" how much John gave to the same cause after that day.

     The diary of 1874 continues: "Friday, Jan. 16. In company with Walter Childs I attended Presbyterian church this evening. My brother Robert spoke on the question, 'Are you a Christian?' after which they had prayer and singing. After the meeting the Rev. Beatty, Major Negley, Robert and I adjourned to Mr. Childs' house, [the 'Oak Nest,' of long-beloved memory], where we discussed Doctrine until after midnight,-apparently without results.)

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     The next few weeks were occupied with important business transactions, after which Mr. Pitcairn again repaired to New Brighten, to take a course in German with Dr. Tafel. The studies were interrupted for a few days by a visit to Salem, O., to attend the funeral of his sister, Mrs. Rush, who had died on March 1st. A week later he writes in his diary: "April 6. Frank Ballou and myself interviewed Dr. H. Sladee, clairvoyant, this morning, at 413 Fourth Ave." [New York.] While Mr. Pitcairn was altogether opposed to all spiritistic practices, he nevertheless believed in the Possibility of open intercourse with spirits, and often spoke of his curious experience at Dr. Slade's. The famous medium, who had never before met or heard of his two visitors, enclosed a bit of slate-pencil between two tablets, which he sealed. On opening them, a while later, Mr. Pitcairn found this sentence written: "I am with you, Helen Rush." It was undoubtedly a remarkable feat of memory-reading

     We come now to a memorable event in Mr. Pitcairn's personal history,-his first foreign journey to which he had long looked forward. On May 15th, in company with Walter C. Childs, he left New York on the French steamer Periere. "Over a hundred Catholic pilgrims on board. Great crowd to see them off. Bishop Joseph Dwenger and Father J. Benoit, of Ft. Wayne, seated opposite us at take."*
     *Mr. Walter C. Childs has kindly furnished a series of interesting personal recollections, which will be introduced as notes to the present chapter. [C. TH. O.] When we bearded the French Liner "Periere" and found there over one hundred R. C. pilgrims, we at first wished we had selected another boat. However, it all turtled out for the best. The pilgrims were headed by Bishop Dwenger, of Ft. Wayne, Indiana, and were bound for the shrine of the Virgin at Lourdes and afterwards for Rome. When the head steward designated our seats in the dining cabin, we discovered, much to our surprise, that we had been placed at the Bishop's table, and directly opposite to his seat and that of his chief assistant, Father Benoit. Very few others were assigned places at this table and none of them near us, so that the Bishop, Father Benoit and ourselves made, practically, a party of four. At the first dinner we managed to open up pleasant social relations with our neighbors, and we were soon upon excellent terms with them. Nearly every day we had talks about religion, but we made no mention of our religion, nor in any way attacked the Catholic Church, but merely asked questions,-sometimes taking a hit at the Protestants.

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The Bishop, who probably hoped for two converts, became very friendly. He invited us to go to Pome with them and promised that we should be presented to the Pope. Of course, our favor with the Bishop was noticed by the other pilgrims, who were very cordial.
     We had decided not to leave the party without first defining our position. A quite natural opportunity to do this occurred two days before our arrival at Brest, when we were drawn into a very lively discussion with some of the pilgrims. They were well equipped, as intelligent Catholics generally are, to meet Protestants in argument. On this occasion Papal infallibility was the subject, and they accused us of believing in doctrines formulated by merely individual and varying interpretations of the Bible without any guiding authority. They were indeed amazed when we proclaimed that we did have an authority, a Divinely infallible one, in the inspired Writings of Emanuel Swedenborg, which constituted the promised Second Coming of the Lord. Following this announcement, the battle was about being renewed, when the bell rang for services in the Cabin.
     The services lasted considerably longer than usual, and we were sure that the Bishop must have given orders that all discussion with us should cease, for when, at the conclusion of the services, we started to renew the discussion, our opponents, who had been so eager and so voluble, remained absolutely silent, nor did they afterwards make any reference to the matter.
     Preceding the above discussion, there had been a sad occurrence that day, owing to our change of attitude. It happened at dinner,-and the Bishop was fond of his dinner! He had responded to some of our questions regarding the Trinity, and made it clear that he believed that the Holy Spirit was a separate person distinct from the Father and the Son. Then he was asked, "If the Holy Spirit is a separate person, is it not plain, from the statement of Scripture, that Christ was the Son of the Holy Spirit, and not the Son of the Father?" At that point the Bishop arose and said solemnly, "Gentlemen, this is too weighty a matter to be discussed at dinner."
     We had, unintentionally, and to our regret, spoiled the Bishop's dinner!
     On the preceding Friday, however, the Bishop and the pilgrims had fared better. During the dinner, a middle aged woman, one of the pilgrims, came to the Bishop's table and humbly asked permission to speak to him. This granted, she begged pardon, but said that she had been ill and was feeling quite weak from lack of food. Though it was Friday, she would like permission to eat a little meat, as fish did not agree with her.
     When she began speaking, the Bishop had been occupied with a young duck, and his mouth was full. He was now in speaking condition, but instead of addressing the suppliant direct, he stood up and tapped his wine glass, producing instant silence. Whereupon he said: "The pilgrims are hereby advised that today, and to the end of the voyage there will be plenary indulgence as to all matters of the table."
     Following this inspiring announcement, the Bishop immediately resumed his seat and his attention to the duckling. [W. C. C.]

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     Landing at Brest the great French naval station, on May 26th, the two friends travelled at their leisure along the western coast of France, visiting Nantes, La Rochelle, Cognac, Bordeaux, and the famous wine districts, everywhere looking up places and things of historic interest. We are sorely tempted to quote the whole of the diaries which Mr. Pitcairn kept on this trip and on the many subsequent journeys, but to do so; would prolong the present biography into several volumes. Turning north our friends visited Angouleme, Tours and Orleans, and on June 13th arrived in Paris. Here they put up in the "Quartier Latin," where they engaged a competent teacher and commenced a very thorough study of the French language. Mr. Pitcairn, indeed, became thoroughly proficient in this tongue, and to the end of his days loved to converse in it at every opportunity.

     Immediately upon their arrival in Paris Mr. Pitcairn and Mr. Childs called on Mrs. Mary Bliss, the mother-in-law of their mutual friend, Mr. John Gillespy, who was one of the earliest members of the Academy. Mrs. Bliss also, after returning to America, became a member of the Academy. On July 26th the two friends "tried to find the New Church, without success." This refers to the little French circle under the leadership of M. Harle, of which more, later.

     Being a reader of Swedenborg's Writings, Mr. Pitcairn was, of course, interested in Anatomy and Physiology, and we need not be surprised, therefore, that on July 29th he visited the "Anatomical Museum and the place where manikins are sold." Of these he promptly ordered one at the price of a thousand francs. This is the same paper mache manikin which was afterward placed in the Academy schools and which for nearly forty years has been taken apart and investigated by an unbroken succession of students. One night in 1891, when the schools were located at 1821 Wallace St., a burglar broke into the building and collected quite a loot.

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Coming into the, Anatomy room, he suddenly beheld the manikin and was so frightened at its dreadful appearance that he dropped his bundle and quickly made his way over the roofs of the adjoining buildings.

     On August 10th, 1874, we find the two travelers in London, attending the 67th session of the General Conference of the New Church, which on Aug. 17th, ended with a special meeting, concerning which Mr. Pitcairn writes: "The leading members of the Conference today considered the Address of the President of the Conference, Rev. John Hyde. A part of this address was criticized by Dr. R. L. Tafel, who objected to the address going out to the world with the endorsement of the Conference. There was an animated and interesting discussion, showing the positions of the leading members of the Conference in regard, to the Divine Authority of the Writings and the infallibility of the Doctrine." (Diary for 1874.)

     We may add that this ancient subject of controversy had been introduced anew in Great Britain by Dr. Rudolph Tafel who now was the pastor of the Camden Road, (formerly Cross Street), Society, London. Doctor Tafel had now for two years made a thorough and systematic campaign for the recognition of the Divine Authority of the Writings, with the result that the lines were being drawn between the two contending parties. But the conflicts were as yet but skirmishes compared with the great battles of the coming years.

     On Tuesday, Aug. 18th, the two Academicians, accompanied by Dr. Tafel and wife, left for a journey to Switzerland and Germany. They traveled via Dover, Calais, Brussels and Cologne, (where they viewed the bones of St. Ursula and her "eleven thousand martyred virgins"). At Cologne they took boat for up the Rhine arriving at Rheinfelden, Switzerland, on August 23d. Here they put up at the house of Herr Struve, which was the center of a New Church circle, and here they met Herr Theodore Mullensiefen, a prominent member of the Church, the brother-in-law of Dr. Tafel.

     Now began strenuous lessons in German, varied by the usual tourists' excursions.

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On Aug. 30th they were joined by Mr. J. G. Mittnacht, who, some years after the death of Prof. Immanuel Tafel in 1863, had assumed charge of the disorganized New Church movement in Germany and Switzerland. Mr. Mittnacht had made his fortune as a manufacturer in Philadelphia, where he became associated with Dr. F. A, Boericke and Dr. Rudolph Tafel, and also connected himself with Mr. Benade's society in Cherry St. He was a most devoted and self-sacrificing Newchurchman, but had developed notions of his own respecting the order in the priesthood, which later on led to disorder and trouble.

     On September 1st the American travelers left for Berne and Interlaken, whence they made excursions to Lauderbrunnen, Grindelwald, Brienz, and other places of interest in that magnificent mountain country; they arrived in Lucerne Sept. 5th, ascended the Rigi the next day, passed on the Fluelen and Altdorf, the ancient scenes of the story of Wilhelm Tell, visited the Furka pass and the Rhone glacier, and then crossed over the St. Gotthard into Italy, Sept. 9th. After a few days by the shores of Lake Come and Lake Maggiore, they made a tear to Milan, then turning north, visited Turin, Geneva, and Lausanne, arriving in Zurich on Sept. 18th.

     "Saturday, Sept. 19. Called on Herr Sterling Steiger, (who sells New Church books), this morning; he is married to a Catholic 'Xantippa;' we were to have meeting this evening at his house, but on account of his wife we concluded to meet in parlor of hotel. Fifteen New Church friends met this evening; sermon in German, after which Dr. Tafel explained the doctrines and use of Baptism and the Holy Supper. Eleven were then baptized, and all partook of the Sacrament."

     "Sunday, Sept. 20. Left this morning for St. Gallen, arriving at noon. Rudolph and wife put up at Madame Specker's,-an authoress, semi-New Church, governess of princess Frederick of Wurtemberg. New Church services this afternoon;-between 60 and 70 persons present; after service 54 partook of communion. We were introduced to the assembly by Dr. Tafel. Met Fraulein von Struve, an ardent New Church woman."

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     The next week was spent in Stuttgart, where Mr. Miftnacht had established a New Church publishing house, and where he issued the WOCHENSCHRIFT DER NEUEN KIRCHE, (N. C. Weekly), which was edited with great ability by Dr. Tafel, in London. Here they met also Fraulein Julie von Conring, a highly cultured New Church lady from Denmark, who assisted Mr. Mittnacht in his labors. The prospects seemed very promising at that time for the New Church in Germany. On Sunday, Sept. 27th, Mr. Pitcairn writes: "About one hundred persons from Stuttgart and vicinity attended New Church services this morning in a hall obtained for the purpose. Dr. Tafel preached, and afterwards baptized Louise Hoffacker, the first child publicly baptized in Germany; administered the Lord's Supper to about sixty persons."

     On October 1st Dr. Tafel and wife returned to London, while Mr. Pitcairn and Mr. Childs continued their journey to Heidelberg, Manheim, Mayence and Worms, making an interesting study of the famous Rhenish wine-districts,* then turned to Frankford-on-the-Main, Nuremburg, (visiting the torture chambers of the Inquisition, of which he gives a detailed and gruesome account). October 8-9 were spent in Munich, Oct. 10th in Salzburg, and on Sunday, Oct. 11th, the travelers arrived in Vienna. Here they at once looked up the obscure quarters where the little Austrian New Church society held their services. "Here we were warmly received by the minister, the Rev. Theodore Peisker and the principal members, who insisted upon our leaving our 'valuable' autographs." As we shall have occasion to speak of the New Church in Vienna in connection with Mr. Benade's and Mr. Pitcairn's visit in 1878, we will not now dwell on the subject, but will follow our friends on their visit to Italy.
     * The drive along the Rhine in the autumn of 1874 was indeed an interesting and enjoyable experience. The thirsty traveler, desiring refreshment, had simply to call at the office of any of the large vineyards, or wineries, and send in his card. He would be courteously received by the proprietor, or his agent, conducted through the premises, and invariably invited to partake of a sample from their cellars. It was right here that john had things down to a fine point. When he tasted a wine and said, "Thank you, a pleasant wine," or some similarly non-committal expression, it nearly always resulted in a much finer wine being produced, such as was served for notables and connoisseurs, and now the commendation would be deserved, prompt, and hearty, to the gratification of all concerned. [W. C. C.]

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Leaving Vienna on Oct. 16th, they spent a day at Trieste, visiting Castle Miramer, etc., and arrived in Venice on Oct. 18th. Here they tarried four days, sightseeing and dreaming in the gondolas, palaces and churches. Just to give a sample of Mr. Pitcairn's style in his unpretentious diary, we may be pardoned for quoting here the following entry under October 20th: "Beautiful moonlight night. Gondola to Ponte di Rialto. Upon returning, met serenading party of twenty in gondola lighted by Chinese lanterns and occasional chemical lights; followed them to Ponte di Rialto where they serenaded under the bridge. Music very fine, especially the Echo Song: Canal crowded with gondolas. Procession returned by short canal leading between Doge's palace and the prison and passing under the Bridge of Sighs. The shadows and the chemical lights, which were burned during every song, produced striking effects on the surrounding palaces and on the faces of the serenaders. Landed at Piazetta in front of the two grand columns; returned to hotel, seeing St. Mark's Square by moonlight."

Arriving in Florence, Oct. 22d, the two travelers called on the Rev. Alfred E. Ford, an American New Church minister, who, for many years, had been domiciled in the ancient capital of Tuscany. Mr. Ford had been a minister of the Episcopal Church, but came over to the New Church in 1846, and was ordained by the Rev. B. F. Barrett in 1847, without the sanction of the General Convention and without passing through the gate of New Church Baptism. His was, in fact, the first of that kind of ordination. Mr. Ford was a man of great culture and independent means, and was a decided "permeationist." After some conversation with the two Academicians on the "State of the Christian world," he pronounced them "kidney spirits." On Sunday, Oct. 25th, they nevertheless attended services at the house of Mr. Ford. "Sermon on the 'unforgiving servant,' in which the evils resulting from truth without charity were vividly portrayed.

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I think the sermon was the result of our conversation with Mr. Ford on Friday evening regarding Re-baptism as a requisite to entering the New Church ministry.*
     * At Florence we called upon the Rev. and Mrs. A. E. Ford. They were very pleasant people, but decidedly "unsound," from an Academy point of view. However, all was comparatively tranquil until New Church baptism and also the state of the Christian world came under discussion. The conversation was decidedly amusing in certain ways, especially when Mrs. Ford joined in. While entirely Opposed to our position on these subjects, she, nevertheless, seemed to be quite as much interested as she was shocked. At one time, when John was working some particularly heavy doctrinal artillery, regarding the Old Church, Mr. Ford endeavored to break in, but his wife implored him to desist, saying: "Now, Mr. Ford, did you hear that? Will you please let him finish. Mr. Pitcairn, do you really believe what you have said? Kindly repeat it." The repetition was willingly given fully justifying Mrs. Lord's original understanding of the statement. The argument lasted until late, and Mr. Ford was evidently much stirred up. The following Sunday he preached a sermon upon "The Unforgiving Servant," wherein he paid special attention to "kidney spirits," who were devoid of charity and who delighted in discovering the falsities and evils in others. We felt quite sure that the discourse was aimed at us. However, we thanked Mr. Ford for his sermon, saying truthfully that we found it "very interesting." Despite the arguments and the sermon, we received and accepted an invitation for Mr. and Mrs. Ford to see them again, and on both sides everything was friendly. [W.C.C.]

     While in Florence the two friends visited the studio of the late Hiram Powers, the celebrated American sculptor who for many years had resided at Florence, and who had been baptized into the New Church in 1850 by the Rev. Thomas Worcester. At the studio the friends met the son and daughter of Hiram Powers, but they did not meet, nor even hear of Signor Loreto Scocia, the Waldensian minister who had recently come into the New Church, and who in 1874 published at Florence his Italian version of the work on THE DIVINE PROVIDENCE.

     On Oct. 27th our travelers left Florence for Rome, whence they made excursions to Naples, Sorrento, Capri, Vesuvius, Pompeii and Herculaneum. In Rome itself they visited the Vatican and St. Peters, the Catacombs, the Scala, Sancta, and other places and things of historical and theological interest, but in the whole "eternal city" they found only one receiver of the New Jerusalem, Mr. Arthur J. Strutt, an English artist, the son of a very prominent London Newchurchman who had translated several of Swedenborg's scientific works into English.

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     On Nov. 13th they returned to France by way of Pisa and Genoa, and arrived in Mentone, Nov. 17th. Here they met their friend, Mrs. Bliss, and were introduced to her friend, Miss Judson. "Evening devoted to theological talk in the room of Mrs. Bliss, where the unfortunate Miss J. received an overwhelming dose." The next day Was spent in a visit to Monaco and the gambling saloons at Monte Carlo. "We cannot speak," says Mr. Pitcairn, "in too high terms of the external' decorum which prevails in all the departments of this hell." On Nov. 24th they returned to Paris, resuming the lessons in French, and on Sunday, Nov. 29th, they, for the first time, attended the New Church services in Paris,-then held in Rue Gorande St. Augustine, under the leadership of M. Augustus Harle, the co-worker and successor of M. Le Boys des Guays.*
     * Services were held on Sundays at the apartment of Dr. Poirson, 8 Rue Gorande St. Augustin. Mons. Harle usually conducted the services, or in his absence, Dr Poirson. The attendance was Stnalli generally about eight persons, except on special occasions. Mons. Harle and Dr. Poirson did not agree upon all points, and it was not at all unusual when Mr. Harle was delivering a discourse, for, Dr. Poirson to raise a point, whereupon a short discussion would ensue there and then. This livened up matters considerably, Among those who frequently attended were two middle aged maiden ladies. They evidently were great admirers of Mons. Harle. They always brought along writing materials, and it amused us to see that they apparently took notes of every word that Mons. Harle uttered, while, on the other hand, they seemed to entirely ignore Dr. Poirson's remarks. [W.C.C.]

     Mr. Pitcairn as yet was probably not sufficiently familiar with the French tongue to enter into intimate conversation with M. Harle or the circle of 8 or 10 persons to whom he was introduced on this occasion. He says nothing about them, but mentions a "Mr. Innis, an American artist, whose special hobby is the science of numbers, which he elucidated according to correspondences, adapting it to art in measuring the human frame." The entry continues: "Spent the evening with Mr. and Mrs. Hanau and daughter, Mr. Innis present. The latter was in great terror lest the New Church should come under the Power of the priests; spoke of an occurrence between Dr. Hibbard and himself at Rome, in which he accused Mr. Hibbard of a Jesuitical style of argument.

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We had a long discussion in regard to the authority of the Doctrine and order in the ministry. He started off in the wildest manner, but toward the end of the discussion he became quiet as a lamb."

     The Mr. Hanau, mentioned above, was a retired banker from New Orleans, who had received the Heavenly Doctrine through Hiram: Powers and the Rev. A. E. Ford, while living in Florence, 1859. His wife was a descendant of Mr. Myers Fisher, of Philadelphia, one of the very earliest receivers in America. The "daughter," mentioned by Mr. Pitcairn, afterwards married Mr. Lawrence Townsend, who for many years was the U. S. minister to Belgium; she was a younger sister of Mrs. Regina Iungerich, now of Bryn Athyn, Pa.

     On Dec. 1st Mr. Pitcairn and Mr. Childs left Paris for London, where they spent a week with Dr, and Mrs. Tafel. Though Dr. Tafel was strong on the Authority of the Writings, it appears that he was not altogether clear in regard to the state of the Christian world. Thus, under "Sunday, Dec. 6th," we find this entry: "Church this morning. Sermon by Rudolph on 'the Simple Good in the Old Church,' caused by our conversation on Friday evening. After church, a long discussion on the subject of the sermon, upon which Walter and I took the ground that Rudolph did not preach according to Doctrine. Weakest sermon I have heard Rudolph preach."

     The reason for the journey to England was a cable message urging Mr. Pitcairn's immediate return to the United States in order to settle an important law-suit against the Standard Oil Company. On Dec. 9th the two friends parted company at Liverpool, Mr. Childs leaving for a visit to the Rev. Samuel M. Warren, at Liverpool, white Mr. Pitcairn started on his third trip across the Atlantic. After a very rough voyage he arrived in New York, Dec. 21st, took train for Pittsburgh, where he was warmly received by Mr. Benade and Mr. Ballou, and spent Christmas with them. After the holidays he left for Oil City to attend to the business for which he had been recalled to America.

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We have not been able to discover the exact nature of this business, but find this entry under Jan. 12th, 1875: "Discovered mistake in the books of the Imperial Refining Co." Perhaps this discovery settled the suit with the Standard Oil Co. At any rate, the Standard Oil settled with Mr. Pitcairn to his complete satisfaction, so that, on Jan. 16th he was able to leave New York for England on the North German Lloyd steamer, the "Hohenstaufen."

     As traveling companion Mr. Pitcairn this time had Mr. William M. Carter, of Trenton, N. J., a new and very enthusiastic convert to the New Church.*
     *Mr. William M. Carter, of Trenton, N. J., who accompanied John upon his return trip to Europe, in January, 1875, was a brother-in-law of Mr. George V. Forman, a partner of John's in the oil business, and it was through him that John and Mr. Carter became acquainted. Mr. Carter's health had become somewhat impaired, and he had decided to take a rest. When he and John met, the liking was mutual. There were natural attracting qualities upon both sides, and Mr. Carter moreover desired certain things that John was very pleased to impart,-the truths of a rational faith. Their meeting took place at just the right time, when Mr. Carter had become disgusted with the falsity and hypocrisy of the Old Church, but was unwilling to give up all belief. He was therefore open to what John had to tell him, and when the latter suggested that a trip to Europe might give him the desired rest and proposed that he join him and sail in a few days, the suggestion was at once accepted.
     When they reached the Continent, I received, in Paris, a telegram from John, stating that he would be in Paris the following day, accompanied by' a good fellow named Carter. This was the first I had heard of Mr. Carter, but from John's commendation I rather expected that his companion had New Church possibilities. I was not disappointed regarding this, nor otherwise, for he was indeed a good fellow, attractive, intelligent, possessed of a very dry humor, and was, above all, a most honorable gentleman. Directly after our introduction, John told me, aside, that he had personally given Carter, during the past two weeks, a terrific dose of New Church, and he added, "I doubt if he could stand any more from me, so I shall now turn him over to your tender mercies."
     It was, indeed, pretty hard on the boy, Carter, but he bore it well. He always wanted a reason for everything, and sometimes he put up a pretty stiff fight, but as the weeks passed by he showed very encouraging progress, with no abatement of interest. The final result was most satisfactory, as, upon his return home, he began a systematic reading of the Writings. He was baptized and became a member of the Academy shortly afterwards, and was one of our most intelligent and devoted men.
     In Paris, Mr. Carter proved a decided addition to out party. At first he possessed no knowledge whatever of French, but he had a very distinguished bow and soon picked up a few polite phrases which he worked with remarkable success. As an instance of this: We were then living at the Hotel Montesquieu, in the Latin Quarter, that was conducted by a well educated and vivacious widow, Madame Gallipaux. We were upon very friendly terms with her and her young son, Felix, who afterwards became celebrated as an actor. It was an excellent place to acquire the language, as Madame was very fond of talking and spoke most refined and pleasing French. Of course, we introduced Mr. Carter and as an observer of his first tete-a-tete with her I was very much impressed. Madame was engaged in some voluble relation to which Billy was listening with rapt attention,-understanding not a word, but occasionally making such sage observations as "Oui Madame," "certainemente, Madame," and "Madame, vous avez raison." However, he scored heavily, and at the conclusion of the talk Madame Gallipaux announced, "Your friend, Monsieur Carter, is a charming conversationalist!"
     Our friend Carter received his promotion to the other world on January 14th, 1894. His death was the result of a severe cold, which he had contracted when attending John's wedding, ten years before. To the last, he kept up his courage and humor. His loss was severely felt by all who had the good fortune to know him intimately, for he was a most lovable character, and one of whom it could truly be said that to him the New Church was the "first, last and only thing." [W. C. C.]

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After a rough voyage Mr. Pitcairn and Mr. Carter landed at Havre on Jan. 30th, and left immediately for Paris to join Mr. Childs. The study of French was now resumed, as also the regular attendance on Sundays at the New Church services conducted by Mr. Harle. Under Saturday, March 13th, we find this entry in the diary: "Spent evening at M. Harle, 40 Rue de Bruxelles. Met Madame Harle and several New Church folks from the Island of Mauritius, among them a Mile. de Chazal, whose father is the leader of about 120 New Church people there." Sunday, March 28: "Attended High Mass at Notre Dame. Gorand ceremony, procession, etc., by the Archbishop and his satellites, the former heaving blessings in all directions. The Duc D'Aumale, son of Louis Philippe, chief of the Orleanists, inside the railing, with his family." Monday, March 29: "Attended funeral services of the Deputy Edgaid Guinet, at Mt. Parnasse this Afternoon. Funeral orations by Victor Hugo and Gambetta."

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     On April 28, Mr. Pitcairn, Mr. Childs and Mr. Carter left Paris for England. After a couple of days at Brighten they arrived in London, April 30th, and on May 4th, accompanied by Dr. And Mrs. Tafel, left for Edinburgh where they were met by the Rev. John Faulkner Potts, the pastor of the Glasgow Society, who was one of Dr. Tafel's closest friends and sympathizers. A few delightful days were spent among the Scottish lakes. On Saturday, May 8th, the party arrived at Glasgow where "half the population seemed to be in the streets, drunk. A man grabbed at Mrs. Tafel, and was knocked down by Walter." One more week was then spent in the lake-region of Scotland, after which, on May 16th, the American travelers took boat for Belfast.

     In Dublin they formed the acquaintance of a number of distinguished Irish gentlemen, from whom: they learned several social songs which later became popular among the Academy folks. And then, after flying visits to the Killarney Lakes and Blarney Castle, they caught the steamer Germanic at Queenstown, on May 21st, arriving in New York ten days later.*
     * In Dublin, John, Carter and I called upon the U. S. Consul, Mr. Wilson King. He was a native of Pittsburgh, whom I had known from boyhood. When he learned that we were to leave the following day he insisted that We take supper with him that evening and meet some of his friends, as he wished us to see a few specimens of Irish gentlemen, who work the foreigners of his choice. They were, indeed, a festive and witty circle, and the supper was a great success. Among their songs there was one, "The Song of the Glass," that particularly caught our fancy. I mentioned this to King, and when we bearded the steamer at Queenstown, a few days later, the purser had a large envelope addressed to me and bearing the Consular seal. It contained the "Song of the Glass," copied in full. As a result, this song has since been sung upon various occasions of Academic festivity.
     When we reached New York, May 31st, our friend, Carter, furnished us with some unexpected hilarity at the expense of the U. S. Custom House. At that period the bribing of Custom House baggage inspectors was very prevalent among travelers. One would often hear the matter talked about in the smoking rooms of the steamers, with incidents of successful smuggling effected by means of adequate "lubrication." John, who, of course, was adverse to this practice, always made declaration in advance of everything dutiable that he was bringing in, and paid the amount assessed, though he could have saved much money and time by doing otherwise.

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He had talked over the matter with Carter, who entirely agreed with him. We did not suppose, however, that Carter was bringing in anything of value.
Great was our surprise when, at the dock, the boy, Billy, handed in his statement to an official, who read aloud a declaration of "silk goods, statuary, and jewelry." He was evidently immensely impressed, for any man who would make such an open declaration was evidently bringing in so great a quantity of these valuable goods as would debar concealment. The official was all politeness, and immediately called for one of the inspectors,-probably a favorite with whom he had an understanding-and directed him to take care of Mr. Carter as promptly as possible. The inspector, who doubtless anticipated a heavy reward for not seeing too much, said: "Now, Mr. Carter, please show me your various pieces of baggage and I will begin the examination at once.'" "Ah! I presume these are yours," pointing to some very large trunks near by. "No," said Billy, "this is it," pointing to a small piece, "I will open it." "The jewelry, I presume," said the inspector. Imagine his amazement when Billy answered, "No, this is all I have." "But," said the inspector, "this declaration specifies not only jewelry, but also silk goods and statuary "And here they are," said Billy, as he produced a pair of oxidized sleeve buttons and two or three silk cravats. The inspector was almost collapsed, but he ejaculated, "And the statuary!" "Here it is," said Billy, extracting a marble paper weight about four inches long. All this was done with the greatest earnestness and with a very serious countenance. As he produced the paper-weight, he added, "There, Mr. Inspector, you have it all. Make out your bill and I will pay in full. I will not cheat the Government." The inspector, however, who had lost valuable time, as well as high hopes, merely swore and vanished, exclaiming, "Jewelry, silk goods and statuary!" while Billy, apparently much grieved and mystified, called after him, "Please, Mr. Inspector, let me know how much I owe the Government." It was all put through in Carter's best style and was immensely funny. [W. C. C.]

(To be continued.)

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Editorial Department 1917

Editorial Department Editor 1917

     THE TWENTIETH CENTURY CRUSADE.

     While the Millennium may still be somewhat distant, the New Church observer of the stirring events of these days cannot fail to be deeply and hopefully interested in the mighty upheaval that is taking place in the Old World, and not least so in the victorious advance of the Twentieth Century Crusade in Palestine and the East. No Newchurchman, even though he may be in sympathy with the Central Empires, can look with regret upon the approaching dissolution of the dominion of the Turks which for nearly a thousand years has pressed as a curse upon the Orient world; nor can he fail to be inspired by the unexpected dawning of the natural blessings of the new age in the ancient lands of the Word.

     After ages upon ages of misrule, tyranny and prostration the devastated regions of Chaldea, Babylonia, Assyria and Mesopotamia at last stand open for political and economic redemption. The mind can hardly grasp what the fall of Bagdad means for the future of the unused but fertile lands upon the banks of the Tigris and the Euphrates where once stood the first cradle of the human race and the center of civilization, and where now again freedom, order and prosperity may be introduced and flourish. As students of the Word and of Church History we may rejoice in the prospect that there will be a great resurrection of the buried treasures of the Ancient Church in these regions, through the excavations and researches of the archeologists who in the future will be able to pursue their investigations untrammeled by the intolerable interference of Turkish officials. But we may rejoice still more in the prospect that these vast tracts will now be reclaimed for human use, preparing the way, finally, for the advent of the Lord's New Church. That some day the New Church will be established here also we know from the distinct prophecy that the Heavenly Doctrine will "proceed to some in Asia under the empire of the Turks, and also in Asia round about," (S. D. 4777) but it would be useless to hope for a fulfillment of this prophecy as long as Ottoman rule continues, far the New Church can take root and flourish only in a state of natural freedom and order.

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     The Crusade proceeding in Mesopotamia will before long join forces with the crusading army now invading Palestine from the south, and it is of interest to us to know that at least two young members of our Church are among these modern crusaders. And it is interesting, historically, to note that this new crusade has begun exactly from the point where the last great crusade failed, seven hundred years ago. Having attacked Palestine in vain for more than two centuries, the Christian world of the Middle Ages finally came to recognize that the Holy Land could not be recovered as long as the Saracens retained their stronghold and base of supply in Egypt. In the year 1248, therefore, Louis IX. of France, (St. Louis), undertook a great expedition against Syria, where he captured the fortress of Damietta on the eastern mouth of the Nile. Owing to the lack of reinforcements he was himself besieged by the Saracens in Damietta, and was forced to surrender in 1250, and this marked the end of the last notable Crusade.

     And now, after all these centuries, Egypt has passed into the undisputed possession of Great Britain, and from Egypt as a base a new crusading army has successfully crossed the wilderness of Sinai. The dreams of St. Louis seem about to be fulfilled, for the whole of southern Palestine now lies open to the invaders. In the daily dispatches we have lately read of British victories at the ancient Biblical strongholds of Gaza and Hebron, and the broken Turkish armies cannot long dispute the road to Jerusalem. In a few months, without doubt, the Cross will permanently displace the Crescent on the citadel of David, which is still standing at the western gate of the Holy City.

     While we are perfectly well aware that all these events do not mean any speedy establishment of the New Jerusalem either in Palestine or anywhere else, yet it is certainly a prerequisite that these unhappy regions shall again come into the hands or reasonable human beings, and modern events, in the unceasing and irresistible current of Divine Providence, undoubtedly point to a fulfillment, even in a wide natural sense, of the prophesies of the Old Testament.

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There is no doubt and no reason why these lands, under decent government, cannot be reclaimed for cultivation and civilization. The great wilderness will some day be irrigated, the fertile Valleys plowed up and sown, the ruin-strewed hills covered with vineyards and olive groves, and the whole region, where the Garden of Eden once flourished, will once more be flowing with milk and honey.

Multitudes of pilgrims from all over the world will then in security visit the lands and the scenes of the Bible and their geography, archeology and history will be studied as never before. And thus, even in a literal sense, there will be a fulfillment of the words: "The wilderness and the solitude shall be glad for them; and the desert shall rejoice, and blossom as the rose." (Is.35:1) "In that day shall there be a highway out of Egypt to Assyria; . . . in that day shall Israel be a third with Egypt and with Assyria, a blessing in the midst of the earth. (Is. 19:23, 24.)
CATECHISM ON THE DECALOGUE 1917

CATECHISM ON THE DECALOGUE 1917

     VI.

     THE SIXTH COMMANDMENT.

     Thou Shalt Not Commit Adultery.

     1. What is meant by committing adultery.
Adultery is committed when a married man acts as husband, or a married woman as wife, with any other than his or her lawful partner, thereby defiling the sacred covenant of marriage.

     He who made them in the beginning made them male and female, and He said, For this cause shall a man leave father and mother and shall cleave into his wife; and they two shall be one flesh. What therefore God hath joined together let not men put asunder. (Matth. 19:4-6.)

     2. The Divine origin of marriage.

     The institution of marriage has descended from God out of heaven. The kingdom of the Lord, in heaven and on earth, is His bride and wife; and this heavenly marriage flows from the infinite union of the Divine Love and the Divine Wisdom of the Lord, the God Man.

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     For thy Maker is thy husband; the Lord of hosts is His name. (Is. 54:5.)

     3. Conjugial love.

     The human being was created in the image and likeness of God, but the male was formed more in the likeness of His wisdom, and the female more in the image of His love. From creation there is implanted in both a longing to become conjoined,-the masculine wisdom with its own feminine love, and the feminine love with its own masculine wisdom. The love of this union is called conjugial love.

     For as a young man marrieth a virgin, so shall thy sons marry thee; and as a bridegroom rejoiceth over the bride, so shall the God rejoice ever thee. (Is. 62:5.)

     4. The purity, beauty and holiness of marriage.

     The marriage of one man with one woman is the jewel of human life and the sacred shrine of the Christian Religion. From its Divine and heavenly origin conjugial love is good and true, pure and beautiful, useful and holy, above every other love among angels and men, and into it are gathered all the joys and delights of human happiness from the first to the last.

     Let as be glad and rejoice and give honor unto Him; for the marriage of the Lamb is come, and His wife hath made herself ready. (Rev. 19:7.)

     5. The first use of marriage.

     The first and most important use of marriage is the moral and spiritual help which husband and wife render to each other in the life of regeneration. As the interior marriage of charity and faith is thus perfected in each, the conjugial pair grows together into one mind and one soul, the completed image and likeness of God, their Creator.

     Husbands, love your wives, even as Christ also loved the Church and gave Himself for it. (Eph.5:25.)

     6. The second use of marriage.

     The second use of marriage is the orderly procreation of the human race, and the protection and education of children, in order that the earth and the heavens may be filled with useful and happy people. The love of children flows from the Lord's infinite love towards His human creatures; and as He loves so He provides for every soul that is born.

     And God blessed them and said unto them, Be fruitful, and multiply, and fill the earth. (Gen. 1:28.)

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     7. The third use of marriage.

     The third use of marriage is the preservation of peace, order and progress in human society. The marriage of one man with one wife is the foundation of all civilization; but where this is not kept sacred there is jealousy, disorder and strife everywhere; the honor of womanhood is not respected, and the advancement of human happiness is arrested and comes to an end.

     8. The holiness of the organs of marriage.

     Since marriage exists for these fundamental and universal uses, it is evident that the organs of the human body provided for marriage are most holy. They are guarded by angels of the inmost heaven; are created only for pure and chaste marriage; and are not to be profaned by unchaste and adulterous lusts.

     Know ye not that re are the temple of God, lad that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy, for the temple of God is holy. (I. Cor. 3:16, 17.) Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid! (I. Cor. 6:15.)

     9. Marriage a religious and eternal covenant.

     Marriage is essentially a union of minds and souls, and is to be entered into not only for time but for eternity. Love truly conjugial, therefore, cannot exist between two who are disunited as to religion, the most essential thing in human life. Marriage between those of different religions is in heaven regarded as hateful, and the angels cannot dwell in such a household.

     Be ye not unequally yoked together with unbelievers. For what fellowships hath righteousness with unrighteousness? And whit communion hath light with darkness? (II. Cor. 6:14.) Thou shalt make no covenant with the nations; neither shalt thou make marriage with them; for they will turn away thy son from following Me. (Deut. 7:2-4.)

     10. The Divine promise of conjugial love.

     To those of the Lord's New Church there is given the promise that love truly conjugial, long lost on earth, will be restored, and that the Lord will provide a true and eternal partner for those who from early youth have loved, wished for, and asked of the Lord a lawful and loving companionship with one of the other sex, and who spurn and detest wandering lusts.

     And I will betroth thee unto Me forever; yea, I will betroth thee unto Me in justice and in judgment, and in loving kindness, and in mercies; and I will betroth thee unto Me in faithfulness; and thou shalt know the Lord. (Hos. 2:19, 20)

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     11. The evil of adultery.

     The evil of adultery can be seen only by contrast with its opposite,-true marriage. As high and pure and holy as is conjugial love, so base and filthy and profane is the love of adultery, which destroys all the universal uses performed through the covenant of marriage.

     Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. (Mal. 2:15.)

     12. Adultery is the complex of all evils.

     Adultery is the complex of all evils forbidden In the Decalogue, for an adulterer not only covets his neighbor's wife, but is at the same time a deceiver and liar, a thief, a murderer of innocence and virtue, a breaker of Divine and human law, a profaner of what is holy, and a worshipper of self.

     Neither fornicators, nor idolaters, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. (I. Cor. 6:10.)

     13. The love of adultery is the fundamental love of hell.
Even as conjugial love is the fundamental love of heaven, being the love of conjoining all good with all truth so the love of adultery is the fundamental love of hell, being the love of conjoining all evil with all falsity.

     Whose committeth adultery lacketh understanding; be that doeth it destroyed his own soul. (Prov. 6:32.)

     14. Adultery is the image of hell and the likeness of the devil.

     By conjugial love a human being becomes more and more an image and likeness of God. But by the love of adultery he puts on the monstrous image of hell and the likeness of the devil; for this love distorts the order and harmony of every form of heavenly beauty. In hell all are adulterers, and they rage in fury when they scent the sphere of conjugial love.

     Stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the Dead are there, and that her guests are in the depths of hell. (Prov. 9:17, 18.)

     15. Why heaven is closed to adulterers.

     As soon as the angels scent the sphere of adultery, they turn away in horror; and for this reason heaven is closed to those who find pleasure in the thought of adultery and whoredom, and especially to those who commit these sins from the confirmed love of them.

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     Her house is the way of hell, going down to the chambers of death. (Prov. 7:27.)

     16. The filthiness of adulterous love.

     There is nothing more unclean than whoredom and adultery, for by these there is a horrible commingling of human lives, and out of the foul mixture there arise many abominable pests which not only curse the sinners themselves but also impair the health and happiness of future generations.

     17. The love of adultery is hatred, not love.

     Between adulterers there is no genuine love, but a secret hatred which after a time manifests itself in contempt and aversion and finally flames forth in rejection and hatred. Hence in the love of adultery there is always a spirit of cruelty, a fact which shows the close connection between the Fifth Commandment and the Sixth.

     18. The love of adultery destroys the love of children.

     The love of adultery hates all innocence and therefore also destroys the love of children. The prevention of offspring comes from no other source than the love of adultery; but to prevent the birth of children is to commit a crime against the human race, against heaven, and against God.

     A voice was heard in Ramah, lamentation and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. (Jer. 31:15.)

     19. Adultery in a wider natural sense.

     In a wider natural sense adultery includes all forms of whoredom which destroy the love of marriage. Of these evils there are many different kinds, which become worse and worse in, the degree that lust and deceit enter into them.

     20. Fornication.

     The whoredom of unmarried persons is called fornication. This is an evil which becomes more and more grievous as the heart is filled with the love of variety and aversion to the purity of marriage. By association with evil women a youth is introduced into the filthy sphere of hell, from which he must flee as from the pest of the body and the death of the soul.

     Last not after her beauty in thine heart, neither let her take thee with her eyelids. (Prov. 6:25.) Flee also youthful lusts, but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (II. Tim. 2:22.)

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     21. The love of adultery in the widest natural sense.

     In the widest natural sense the love of adultery includes all obscene and immodest acts, lascivious conversations, and unclean imaginations and thoughts concerning the other sex.

     Unto the pure all things are pure; but unto them that are defiled and unbelieving there is nothing pure; but even their mind and conscience are defiled. (Titus 1:15.)

     22. Acting obscenely.

     In the world at this day innocent persons are exposed to great moral danger by theatrical representations which by evil suggestions excite the lusts of the flesh or throw contempt and ridicule upon marriage and the relation of the sexes. Let all beware of joining with delight in such unclean things, for they belong to the love of adultery and lead to it,

     Fornication, and all uncleanness, let it not once be named among you; neither filthiness, nor foolish talking, nor jestings which are not becoming. (Eph. 5:3. 4.)

     23. Lascivious conversations.

     Still more common is the foul talk about womanhood in lewd jests and stories and songs, which are supposed to be amusing, but which fill the mind with an infernal filth that clogs the channels of influx from heaven and opens the influx from the pools of hell.

     Out of the abundance of the heart the month speaketh. A good man out of the treasurer of his heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things. (Matth. 12:34, 35.)

     24. True chivalry.

     The spirit of true chivalry regards womanhood itself as a holy thing and looks with indignation and horror upon any foul talk concerning the gentle sex. A true man will defend the honor of all women as he will defend the honor of his own mother or sister or wife.

     Blessed are the pure in heart, for they shall see God. (Matth, 5:8.)

     25. The Essence of the Sixth Commandment.

     The essence of the evil forbidden in the Sixth Commandment is the lust of adultery, for this is the adultery of the heart which enters into the will and becomes determination, and deliberate intention. And this, in the sight of God, is the same as the deed intended.

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     Ye have heard that it was said by them of old time, Thou shall not commit adultery, but I say onto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. (Matth. 5:27, 28.)

     26. When the love of adultery is most deadly.

     The love of adultery becomes most deadly, because most difficult to remove from the heart, when it is joined with the false persuasion that whoredom and adultery are not in themselves evils and sins against God, and that there is no real difference between them and marriage.

     27. Whoredom and adultery to be shunned as sins against God.

     Even a most wicked man can shun these evils as hurtful to his own honor and safety, but only a true Christian can shun them as sins against the neighbor, and most especially against the Lord, who is purity and innocence itself, the very fountain of love truly conjugial.

     Wash you, make you clean; put away the evil of your doing from before Mine eyes; cease to do evil; learn to do well. (Is. 1:16.17.)

     28. The Divine Truth our only help.

     The Divine Truth is the only power able to cleanse the human heart. We may shun impure company, but the selfhood still remains. We may pray to the Lord for help, but He cannot help us if we do not seek His Truth. The only real refuge is the Word of the Lord, in its letter and its Heavenly Doctrine, for this is the River of Life in which we must wash and bathe in order to become pure and strong.

     Wherewith shall a young man cleanse his way? By taking heed according to Thy Word. (Ps. 119:9.) Wash me thoroughly from mine iniquity and cleanse me from my sin. For I acknowledge my transgression, and my sin is ever before me. (Ps 51:21 3.)

     29. Adultery in the spiritual sense.

     To commit adultery, in the spiritual sense, means to adulterate the good of the Word and to falsify its truth,-that is, to pervert the Word by using it to excuse and defend that which the Word itself declares to be evil and false.

     They have wrought fully in Israel, and have committed whoredom, and have spoken My Word falsely. (Jer. 29:23.)

     30. The celestial sense of the Sixth Commandment.

     In the inmost sense, the evil forbidden in the Sixth Commandment is committed by those who seduce the Church, or anyone in the Church, from the love and worship of the only Lord.

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To deny the holiness of the Word and the Divinity of the Lord is to commit adultery in the inmost sense. To divide the Godhead into three persons is to make the Church a harlot having three husbands, the true wife of none.

     And upon her forehead was a name written, Mystery, Babylon the great, the mother of harlots and of the abominations of the earth. (Rev; 17:5.)

     VII.

     THE SEVENTH COMMANDMENT.

     Thou Shalt Not Steal.

     1. The natural sense of the Seventh Commandment.

     In its natural sense the Seventh Commandment forbids the evil of depriving our neighbor of anything that is his, either by secret theft, or by open violence, or by any fraudulent and deceitful pretense.

     2. Why the tendency to steal is common even among children.

     Since the fall of mankind our perverted human nature is from very birth filled with the love of self; this love first manifests itself in the desire to appropriate to itself whatever it fancies to be of profit and delight.

     3. Little thefts are no small matters.

     There is no evil that grows so quickly in a child as the love of stealing, for there is none more immediately pleasing to the love of self. Beginning with the theft of small and unimportant things, the habit in a short time grows from a dwarf to a giant, who finally takes possession of the whole mind.

     He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. (Luke 16:10.)

     4. "Once a thief, always a thief."

     It is, of course, always possible for every man to repent if he earnestly tries. But it is a fact that the more a person steals the more, he wants to steal, until at last he cannot desist. His very fingers itch with the lust, for all the fibres and nerves have set themselves as tools obedient to this love.

     If the wicked restore the pledge, give again that which he robbed, walk in the statutes of life, without iniquity, he shall surely not die. (Ezech. 33:13.)

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     5. The deep-seated nature of this evil.

     The evil of stealing enters more deeply into man, as it conjoins itself with cunning and deceit. Requiring secrecy, it plans and plots in the dark, and drags down the thoughts of the understanding into the service of the infernal will.

     The thief cometh not but for to steal and to kill and to destroy; I am come that they might have life, and that they might have it more abundantly. (John 10:10.)

     6. Stealing, most clearly opposite to the law of charity.

     Everyone can see that stealing is directly opposite to the golden rule of charity. It hurts any person to have his own goods stolen from him; why, then, should he hurt others by taking from them the things which they love and need?

     Therefore, all things whatsoever ye would that men should do unto you, do ye even so to m; for this is the law and the prophets. (Matth. 7:12.)

     7. The Seventh Commandment in its wider natural sense.

     In its wider natural sense the Seventh Commandment forbids all unjust and dishonest practices, whether in private or public affairs. It is well known that "honesty is the complex of air moral virtues;" thus also dishonesty is the complex of all the moral ills.

     Let him that stole steal no more; but rather let him labor working with his hands the thing which is good, that be may have to give to him that needeth. (Eph. 4:28.)

     8. Dishonesty, in children and the young.

     This evil manifests itself in children and young persons not only in actual stealing, snatching, and pilfering, but also in the tendency to cheat in games and sports, and to deceive parents and teachers by tricks and pretenses which do great injury to the deceiver because they destroy innocence in the mind and make it the home of spirits from the hell of thieves.

     9. Dishonesty, in servants and workmen.

     When persons employed by others do not serve for the love of use to the neighbor, which is the true reward for every work, but for selfish gain alone, they are thieves at heart, striving to cheat their employer at every opportunity, and looking to render the least possible service for the greatest possible wage.

     10. Dishonesty, in employers.

     Those who employ servants and workmen are thieves at heart when they withhold from them their just wages, or exact of them labor beyond strength and health.

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Such employers take no interest in the welfare of their servants but would treat them as slaves, did the law permit.

     Woe unto him that buildeth his house by unrighteousness and his chambers by wrong; that useth his neighbor's service without wages, and giveth him not for his work. (Jer. 22:13.)

     11. Dishonesty, in business men.

     In the world of business, as now existing, there flourish innumerable forms of stealing, such as cheating by false weights and measures, adulterating merchandise, misrepresenting the value of goods, conspiring to raise the cost of public necessities, defrauding creditors, falsifying accounts, practicing unlawful usury, bribing legislatures, etc. In all these aims the evil is the greater the more it does injury to a larger number of persons, and the more that deceit and cunning enter into the crimes.

     The getting of treasures by a lying tongue is a vanity torrid to and fro of them that seek death. The robbery of the wicked shall destroy them, because they refuse to do judgment. (Prov. 21:6, 7.)

     12. Dishonesty, in public servants.

     Dishonesty in public servants is a betrayal of the public trust. Whether they be thieving officers and politicians, corrupt lawyers and judges, venal magistrates and legislators, self-seeking priests, or unjust rulers, their guilt is the greater because their sins are destructive to the neighbor in the wider sense,-the community, the country, and the human race.

     Woe unto them that decree unrighteous decrees, to turn aside the needy from the judgment, and to take away the right from the poor of My people; that widows may be their prey, and that they may rob the fatherless. (Is. 10:1, 2)

     13. Dishonesty, in citizens of the country.

     Honest citizens, with a willing and cheerful heart pay lawful taxes, customs and tributes because these are for the protection and preservation of the country itself. But dishonest citizens seek every opportunity to evade the laws and to defraud their country by smuggling, lying, and deceiving, for to them their own flesh and their own household stand above the welfare of the
commonwealth.

     Render unto Caesar the things which are Caesar's, and unto God the things which are God's. (Matth. 22:21.)

     Render unto all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. (Rom. 13:7.)

     14. Dishonesty, in members of the Church.

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     To the true members of the Lord's Church there is nothing more delightful than to offer to the Lord a token of their acknowledgment that to Him, belong all the goods which He has bestowed upon them. By these offerings His Church on the earth is sustained in the work of extending to men the means of eternal salvation. Let those who love the Church consider whether continual carelessness or wilful neglect in supporting the uses of the Church is a sign of love for the highest good of mankind, or of gratitude to the Lord.

     Bring ye all the tithes into the storehouse, that there may be meat in Mine house; and prove Me now herewith, saith the Lord of hosts, if I will not open unto you the windows of heaven, and pour out a blessing, that there shall not be room enough to receive it. (Mal. 3:10.)

     15. The Seventh Commandment in its widest natural sense.

     In its widest natural sense the law against stealing includes many kindred evils, of injury to ourselves and the neighbor, such as love of idleness, of luxury, of intemperance in food and drink, the passion for gambling, the lust of gain, avarice, etc.

     16. The love of idleness.

     The love of idleness is an interior form of the love of stealing, for an indolent person continually steals from his neighbors and from God the time which should be spent in the performance of uses and the improvement of the mind. No idler is admitted into heaven, for all who are there are busy in the works of charity. Even in hell no indolence is tolerated, for there all are forced by hunger to work for their food.

     If anyone would not work, neither should he eat. (II. Thes. 3:10.)

     17. Idleness, "the devil's pillow."

     Idleness is called "the devil's pillow," because all infernal spirits find a soft abiding place in a slothful mind; it is like a sponge which draws in filthy waters of every kind, for such a mind is undetermined and therefore open to all the vain thoughts, sensual lusts and malignant purposes which flow in from the world, the flesh and the devil. The love of use alone can keep them out.

     Go to the ant, thou sluggard; consider her ways, and be wise. (Prov. 6:6.)

     18. Intemperance in food and drink.

     Those who make the pleasures of the flesh the delight of their life put off what is human and put on the nature of beasts.

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The abuse of food and drink is connected with the love: of stealing, for a glutton or a drunkard wastes in extravagance what might be of use to many. He steals away the happiness of his wife and family, injures his own health, and robs his mind of the rational faculty without which he is no longer a man.

     Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. (I. Cor. 6:10.)

     19. The love of wealth.

     The love of wealth may be either a blessing or a curse. It is a blessing if it spring from the love of performing uses of charity to the neighbor. It is a curse if it spring from the love of self and the world, for then the wealth is the means of doing greater injury to the neighbor and of deeper damnation to the man himself.

     Trust not in oppression, and become not vain in robbery; if riches increase do not set your heart upon them. (Ps. 62:10.)

     21. The love of gambling.

     By this love is not meant the delight taken in various games of chance, when played simply for the sake of social intercourse and the recreation of the mind. But it means the lust of gaining money quickly, without returning any corresponding use of service. This lust finally becomes a passion for which the gambler will sacrifice everything,-his fortune, his family, his good name, nay, honor itself.

     Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth. (Luke 12:15.)

     22. The lust of gain for the sake of self.

     This lust is insatiable, for at the bottom there is the desire to possess the wealth of the whole world; it would plunder everyone, nay, it would kill everyone opposing it, even for a trifling gain, if the fear of the law did not restrain.

     For what is a man profited, if he shall gain the whole world, and shall lose his own soul? Or what shall a man give in exchange for his soul? (Matth. 16:26.)

     23. The love of money for its own sake.

     The most insane and filthy form of the lust for gain is avarice, or the love of money for its own sake. This passion is the lowest of all earthly lusts, for it is the love of something which in itself is dead and of no use even to the miser.

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The pleasures of avarice consist of nothing but sordid imaginations, which close the mind to everything that is human and spiritual, heavenly and
Divine.

     Thou fool, this night thy soul shall be required of thee: then, whose shall be those things which thou has provided? So is he that layeth up treasures for himself, and is not rich toward god. (Luke 12:20, 21.)

     24. Intellectual avarice.

     There is a form, of intellectual avarice, not uncommon, the lust of storing up a boundless hoard of knowledge in the memory for the mere pleasure of knowing, without the love of imparting the knowledge to others or putting it to any practical use. After death the natural memory is closed, and then the spiritual miser wakes up to a life of ignorance and everlasting poverty.

     Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal. For where your treasure is, there will be your heart also. (Matth. 6:20, 21.)

     25. The spiritual sense of the Seventh Commandment.

     To steal, in the spiritual sense, means to deprive others of the truths and goods of their faith, which is done by injecting doubts and false persuasions. And it means also to attribute to oneself anything of intelligence and wisdom, righteousness and merit, for this is to steal from God that which belongs to Him alone.

     26. The celestial sense of the Seventh Commandment.

     By thieves, in the celestial sense of the Word, are meant those who at heart deny the Divine of the Lord, and who imagine or teach that there is any way of salvation other than the acknowledgment and love of the Lord.

     He that entereth not by the Door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. I am the Door: by Me, if any man enter in, he shall be saved. (John 10:1, 9.)

     (To be continued.)

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"NEW CHURCH QUARTERLY" PUBLISHING ASSOCIATION 1917

     The Seventh Annual meeting of the NEW CHURCH QUARTERLY Publishing Association was held at I, Bloomsbury Street, London, on March 8th. The Rev. W. A. Presland, chairman, opened the meeting with the Lord's Prayer. The following is a summary of the Report of the Board of Management:

     Members numbered 40 and subscriptions L67.9. 2., as against 42 members and L48.4.1. in 1915.

Nos. printed each quarter      400
Average no. sold           210
Distributed                         129
On hand and for binding          61

     This showed a slightly increased circulation attributable to greater freedom in distribution exercised by the "New Church Press Ltd." during the year.

     Reference was made to the ill health of the Editor, which had compelled him to temporarily relinquish his work, and in his absence the office of Editor had been efficiently filled by Mr. G. E. Holmun. The conditions imposed by the War had unfortunately compelled the Board to limit publication during 1917 to two issues only to be published in April and October, each containing an increased number of pages. Appreciation was expressed for the great interest and support which the late Mr. John Howard Spalding had given to the QUARTERLY from its commencement. At each of the former annual meetings he had occupied the chair, a position he also filled at the meetings of the Board of Management and Advisory Board.

     The adoption of the Report and Balance Sheet was moved from the Chair, and in the course of the Rev. W. A. Presland's speech, he said that when the QUARTERLY was launched upon the sea of literature they were convinced there was ample room for such a serial; it was possible to treat of the subjects with which the QUARTERLY dealt in such a way as to secure for it a public.

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     Events had fully justified the enterprise and it was gratifying to find that notwithstanding the strain and stress of the times the circulation had been better even than in normal years. They were to some extent indebted to the manager of the "New Church Press Ltd." The QUARTERLY Went far beyond the limits of Great Britain, and was highly appreciated on the other side of the Atlantic and found its way even into still more remote quarters. Wherever it went it must commend itself to earnest Newchurchmen.

     Owing to the special circumstances under which we lived the Board of Management had found it necessary to make a distinct change in the ensuing year. The Magazine would be published half yearly, but in compensation for the increased cost it was proposed to give a considerably larger issue, and he felt sure that past subscribers would continue to subscribe, and they hoped it would still be a welcome guest and a helpful friend.

     It was a matter for congratulation that the Treasurer's accounts were so satisfactory, showing as their did that at the end of the year they had been practically able to pay their way. He had much pleasure in moving the adoption.

     REV. G. C. OTTLEY, in seconding, referred to the great loss they had sustained in the removal of the bodily presence of their friend, Mr. Spalding, whom he had known for forty years. His contributions to the QUARTERLY were always stamped not only with a certain degree of scholarship, but by profound thought. They were sorry to have lost his presence bodily, but they felt sure that he was with them still in the work they wanted to do for the New Church.

     He was one of those men who took all things very quietly and in a true spirit of charity. He loved liberty as every Englishman should, especially a Newchurchman, for there is no possibility of development until the principle of liberty is acknowledged. He saw that the time had come to found a periodical of a solid character. For a number of years the Church had been going in the direction of meeting the world on a superficial plane; Mr. Spalding saw the error of all this, and he, therefore, supported the QUARTERLY With his whole heart, and the result has been immensely satisfactory.

     The QUARTERLY provided an arena for a number of writers on doctrinal subjects, who were entirely excluded from other journals of the Church in Great Britain.

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This has proved a correct policy, and it would be deplorable at this stage should publication be discontinued. They knew not what the future might bring forth, but they could always have some idea of what was coming if they looked at it from interior light.

     THE CHAIRMAN here paid a high tribute to the work of Mr. Spalding, saying that those who had worked with him knew well how great was their loss so far as they could gauge temporal affairs. Mr. Spalding had been indefatigable in his service to this Association. He did not think anyone, excepting the Editor, did more for it than Mr. Spalding. He was Chairman of the Board of Management; had been Chairman of all the Annual Meetings hitherto, and it behooved the Meeting to put on record an appreciation of the high services he had rendered and to forward to his family their sympathy.

     He, therefore, moved the following Resolution:

     "The Report having mentioned the departure into the spiritual world of Mr. J. Howard Spalding who had been Chairman of the Association since its formation, and of the Board of Management, a member of the Advisory Committee, and a valued contributor:

     "Resolved, That this meeting desires to express its earnest appreciation of his many services and its sincere sympathy with Mrs. Spalding and the family in their bereavement."

     REV. J. F. Buss, in seconding, said that he had personal grounds for feeling the loss. Mr. Spalding was a man of highly exceptional character in every respect-a typical and ideal Newchurchman who exemplified a combination of intellectual grasp and comprehension of the doctrines of the Church in their interior aspect as well as in their most general application, with an extraordinary embodiment and illustration of those doctrines in his daily life. The Chairman had referred to his services to the Association in general, but owing to his Editorship of the QUARTERLY and to his pastorate of the Kensington Society he (the Speaker) had had more intimate relations with their late Chairman.

     It had always been a great advantage to have as a friend one possessed of such technical knowledge of periodical literature as Mr. Spalding possessed. It was perhaps not amiss to mention that although, publicly, Mr. Spalding had been associated with the NEW CHURCH QUARTERLY in the first steps taken, the idea originated with the present Secretary of the Association; a fellow supporter was the Treasurer, and they pressed him (the speaker) for fully twelve months before the first public step was taken to realize the idea, to see if he would undertake to act as editor. After much consideration he came to the conclusion that he might perhaps allow them to go on in the expectation that it might be possible for him to take up the editorship.

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This encouraged them, and Mr. Spalding was approached and asked what he thought of the idea. After some hesitation he eventually agreed with the project and imported into it much more ambitious notions than were entertained by the first promoters. An appeal made of the Church resulted in the publication of the NEW CHURCH QUARTERLY by this Association, which had gradually won favor in all kinds of quarters. Some thought at the beginning that it would be of a questionable nature-an Academy production-and partly to disarm suspicion of the idea of an Advisory Board to consist of persons unimpeachable in the eyes of Conference was suggested and carried out. Their friends, the Academy, had always realized that it was not an Academy publication, but they appreciated it as a fair organ that refused to regard Academy ministers as outside the pale of the New Church and which recognized them as fellow Newchurchmen entitled to a hearing on the same terms as every other Newchurchman. That had been the policy of the QUARTERLY from the beginning, to which Mr. Spalding gave hearty support. They had had discouragements but Mr. Spalding was not to be moved from his position of fair-mindedness and freedom for all and Mr. John Pitcairn recognizing this characteristic became a supporter and member of this Association. They also who were anti-Academy had come to realize that in the QUARTERLY was something that was serving a need in the New Church, that no other organ attempted to serve-a need which was so unmistakable in character that it was entitled to the loyal support of Newchurchmen as Newchurchmen. These things were mentioned because they were all associated with the policy of the QUARTERLY which owed much to Mr. Spalding, more than could ever be repaid.

Rev. R. J. Tilson said that he was glad to have the opportunity of meeting some of those outside of the border of that very narrow fold to which he ministered. He spoke to the motion because of his long association with Mr. Spalding, which he thought exceeded that of anyone present. It was thirty-eight years since they first met and commenced work for the Church, and he recalled very happy memories of him when he, with Dr. Tafel, the Rev. Thos. Child and the speaker were members of the Revision Committee of the Swedenborg Society. From the first meeting to the last day that he saw Mr. Spalding in his home, he never found him guilty of any patronage of the Academy. He recognized fully that they, the Academy people, were fellow members of the Lord's New Church. He knew that their conscientiousness had never proved wanting, and though they differed intellectually they were ready to assist wherever they were asked in furthering the interests of the Lord's New Church. It had been truly said that Mr. Spalding was a great Newchurchman. To his mind he was an idea layman, for when they differed it only brought them closer together; he knew they were sincere and they knew he was sincere. As they were instructed in the Doctrines, a novitiate spirit was once asked, "What news from the earth?" When Mr. Spalding awoke into consciousness in the spiritual world he would have that question put to him and he would give a faithful answer.

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In that spiritual world he would be able to help them better than he could help them here. Physical conditions militated against what men would do; their material spheres sometimes derogated from their usefulness. When they had been through the processes of vastation their love could manifest itself more forcibly and might become more powerful to help those whom they loved on earth. They would never be without Mr. Spalding so long as they lived and worked for the Lord's New Church.

     The Motion was agreed to by a rising Vote.

     The following were unanimously elected Officers of the Association:

     Editor-Rev. James F. Buss.

     Sub-Editor-Mr. G. E. Holman.

     Advisory Board-The Editor, Sub-Editor, Rev. W. A. Presland and Mr. D Wynter.

     Treasurer-Mr. C. Toby.

     Secretary-Mr. A. E. Friend.

     Auditor-Mr. G. E. Holman.

     In accepting the appointment of Editor, REV. J. F. BUSS thanked the meeting for the renewal of confidence extended to him. He esteemed the appointment as one of the most important that could be given to him. The QUARTERLY preformed a use of the utmost importance to the growth and life of the New Church, by which was meant the progress of the members of the Church into the interiors of Doctrine with a view, of course, to those interior doctrines being illustrated in their daily conduct. There could be no real growth or life for the Church in the world unless the members progressed from externals to internals, and from internals to still more internals. It was just because they felt that the other periodical literature lacked the means of leading the members of the New Church in that direction, and that the life and growth of the Church was suffering in consequence that they were inspired to engage in the enterprise. Mr. Buss proceeded then to move a vote of thanks to all those who had helped him in any capacity to carry out the QUARTERLY through another year, especially mentioning the sub-editor, Mr. Holman.

     In conclusion, the Editor intimated his intention of publishing two excellent portraits of Mr. J. Howard Spalding and Mr. John Pitcairn in the April number.

     The Editor's motion having been seconded, the vote of thanks was carried unanimously.

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The Chairman then moved that the hearty thanks of the Association be accorded to the Editor for his eminent services during the past year, which was seconded by REV. G. C. OTTLEY and carried unanimously.

     A letter from Mr. James Caldwell, of New Brighton, was then read suggesting that the reviews of other periodicals should be curtailed, on which an interesting discussion ensued. Mr. C. Toby was of opinion that no alteration should be made, regarding the reviews as an essential part of the QUARTERLY. Rev. W. H. Acton, as a contributor of one of the reviews, thought this department a very useful one, and would be sorry to see it interfered with. Dr. L. E. de Beaumont thought the question should be regarded from the point of view of space, and discrimination should be exercised as between journals reviewed, all not being of equal importance. He thought that important articles reviewed should be so presented as to catch the eye of the reader.

     The Editor said that similar criticism had been expressed on former occasions, but it was not generally held. He thought the surveys a most useful feature, and he had received many expressions of opinion to that effect. It was quite a unique characteristic of the QUARTERLY, and probably a wholesome one for the other journals, an instance of which the Editor quoted.

     Rev. W. H. Acton then moved that this meeting expresses its entire satisfaction with the present existence of the "Surveys of the Quarter's Magazines," and desires that the Editor shall have full charge as hitherto.

     Rev. R. J. Tilson seconded, saying that the question was purely editorial, and Rev. G. C. Ottley supported; at the same time remarking that probably Mr. Caldwell grudged the space taken up by mere criticism, which, in his opinion, could doubtless be more usefully covered by presentation of truth. This he said from his personal knowledge of the writer of the letter whom he highly esteemed. The motion was then carried.

     Mr. Holman there thanked the meeting far the honor of appointing him Sub-Editor, and a vote of thanks having been passed to Rev. W. A. Presland for presiding, the meeting was closed with the Benediction.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The Easter Festival opened with a full service on Friday evening, whereat the Rev. George De Charms delivered a sermon on the text, "And the veil of the temple was rent in twain from the top to the bottom." On Sunday the Holy Supper was administered. The Easter service for the children was beautiful and impressive; each child brought a budding flower which was placed on the chancel steps, and the little ones seemed to enter fully into the devotional sphere of the service. So many adults attended this service that the chapel was full to its capacity.

     On April 15 no fewer than 50 of our people went to Philadelphia, and enjoyed the hospitality of the Advent Society at their second local Assembly. The banquet was highly stimulating and inspiring, and the sincere and sturdy Newchurchmanship of our neighboring society makes a visit of this kind a real privilege and delight to us.

     Bishop N. D. Pendleton, whose health had been so seriously threatened that he was forced to take a vacation in Florida, is now returned and feeling much better. The church, school and society uses welcome him with enthusiasm, as it is found to be no easy matter to get along without him. The Rev. C. Th. Odhner has also now returned from his trip to the South, and has resumed his editorship of NEW CHURCH LIFE.

     The war is now, of course, prominent and insistent element in our society life, as our young men are responding to the call of their country in the same spirit that has distinguished the societies of the Church throughout the world. We already have nine enrolled in the different branches of the service; a half dozen more expect to join officers' training camps this summer, and many others will join up as soon as there is definite indication as to the course the administration will pursue. The ladies of the society are turning their attention to Red Cross work, and the boys of the school are trying to obtain some sort of military training. Unexpected people are starting vegetable gardens in response to the President's appeal, and Belgian Relief Funds and other war charities are receiving our support.

     CHICAGO, ILL. Since our last letter the Sharon church members have broken the bonds of a rather hard winter, and have entered more actively into social uses, which have had as their inspiration some spiritual motive for the growth and progress of the society. Four suppers were given which were well attended by the widely scattered residents. These meetings were held at the Forrest home, and at the homes of Dr. and Mrs. Farrington, and Mr. and Mrs. Thomas Pollock.

     The celebration of Swedenborg's birthday was set with appropriate toasts and speeches. Most of the discussion, formal and informal, had to do with the conservation of our forces, and the gathering in of every available asset, spiritual and temporal, to make our membership into a compact and effective society of the General Church.

     Five of our members have moved to Glenview during the past year, and while the value of our city societies and circles as a recruiting ground for our community centers is recognized, the need for the introduction of new members is no less evident.

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Special meetings and systematic advertising campaigns were discussed, and out of this one definite principle was emphasized; that we need a strong, if not large, united society, as a home to which strangers can be invited, with some assurance that they will find there a sphere of worship, unanimity and brotherly love, to bring a realization of what the New Church means to mankind.

     Without such basis any plan of advertising and "follow up" campaigns, could not bear much fruit.

     In this connection our pastor recently presented a paper, "On Going to Church," (ordered printed and circulated by the Board of Trustees), and in his annual address spoke of the importance of establishing a neighborhood and church center. The scattered membership entails much expense, loss of time and effort, and limits concerted action and general usefulness.

     For the rest, there is to be recorded: A special meeting at the studio of Mr. Charles Francis Browne, where Mr. Alvin Nelson gave an interesting account of the recent District Assembly in Pittsburgh; an Easter service where the children brought living plants for the altar and enjoyed a song service and illustrated lecture; and the annual meeting of the society when our pastor was asked, unanimously, to continue his work among us for another year. On this occasion four new members and two children were received into the society.

     COLCHESTER, ENGLAND. The grip of war is still upon us and greater sacrifices may yet be necessary. So far, church uses have not suffered in any serious degree, and many social events have cheered and supported us.

     A pleasant Christmas surprise was an invitation to the theater from Mrs. W. Gill. The popular play of "Grumpy" was much enjoyed, and afterwards supper was served in a cafe in the vicinity. Several whist drives have also provided pleasant occasions. On March 1 we had the pleasure of meeting Private N. Motum, on leave from France. A fortnight later at our monthly social we had a similar pleasure in meeting 2d Lieut. W. Rey Gill, on leave from France, and in excellent health. Mr. Gill entertained us by giving us some general idea of the discomforts and dangers of trench life and warfare.

     Our other members are at present located as follows: Private Alwyne Appleton and Private Alan Gill, in France; Private S. Appleton still in England; Sapper J. F. Cooper, in Egypt, and Private Philip Motum at Salonika.

     Swedenborg's Birthday celebration was held at the home of Mr. and Mrs. Motum. After the usual toasts, an address was given by our pastor on "Why Swedenborg, a philosopher, was chosen in preference to a Theologian." The subject of the succeeding papers was as follows: "Why the former churches failed," by Mr. Everett; "The Lord restores what man destroys," by Mr. Appleton; "The ultimate depends on conjunction with the First," by Mr. Potter; "Conjunction with the Lord is the sole end of Creation," by Mr. Cooper. The papers over, our pastor had to leave, but the prevailing sphere prompted several toasts to "The Priesthood," "Absent Friends," "Our Host and Hostess," etc., and the hearty singing of church songs in response.     F. R. C.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. Owing to the private generosity of several New Church contributors, arrangements were made for lectures to be delivered by the well known poet, Edwin Markham, at Boston, Brockton, Newtonville, Springfield and Brookline, Mass., and at Washington, Baltimore and Philadelphia.

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The course has extended from April 8 to May 6.

     At Washington Mr. Markham addressed an audience of about one thousand persons, and the course was continued on March 4 by the Rev. William F. Wunsch, who spoke on "The Re-birth of Christianity." The audience numbered only 100 persons, which was considered a good attendance in view of the bad weather. On March 11 Dr. Gustafson lectured on "Immortality" to an audience of 450, and nearly an hour after the lecture was occupied by questions. On March 18 an audience of 420 attended a lecture by the Rev. G. M. L. Gould on the subject of "New Ideals of Marriage."

     The passing away of Mrs. Ruth Gledhill, at Jacksonville, Fla, on February last, in her 97th year, removed one who was probably the last link connecting the present with the very earliest days of the New Church. Mrs. Gledhill was born in Manchester in 1821 and was baptized as an infant by the Rev. Robert Hindmarsh, who was then the pastor of the New Church society in Salford, of which her parents were members. Mrs. Gledhill was for many years an appreciative reader of the NEW CHURCH LIFE.

     At the request of a Committee of the General Council of the General Convention Rev. L. G. Landenberger will spend a month during next July visiting and preaching in Manitoba, Saskatchewan and probably Alberta. He hopes to be present at the Annual Meeting of the "Northwestern Canadian New Church Conference," which will likely be held the first part of July.

     INDIA. The Rev. S. J. C. Goldsack on Jan. 10-16 made a visit to the Hutti mining camp, fifty-one miles from Raichur, which is situated in the extreme southwestern corner of Hyderabad, about 400 miles from Bombay. Addresses were given to small audiences averaging twenty persons. The "notable feature" of the visit was an address delivered by Mr. Goldsack at the Hindu temple, and was translated into Canarese, the vernacular of, the district, by one of the native officials of the mining company who had also been the prime mover in the building of the native temple. Mr. Goldsack's remarks were confined to showing that the various religions of the world were like the children of one family and all owing allegiance to one Father; that all were directed to the worship of the one and only God, and that all regarded the evils forbidden in the Decalogue as sins to be shunned. Not a word appears to have been said about the Second Coming of the Lord or about the New Church, which it may be supposed was to have been the special purpose of the mission to India.
Fourteenth Annual Meeting of the Swedenborg Scientific Association 1917

Fourteenth Annual Meeting of the Swedenborg Scientific Association REGINALD W. BROWN 1917

     Announcements.

     SPECIAL NOTICE.

The Fourteenth Annual Meeting of the Swedenborg Scientific Association will be held in the Sunday School Room of the First New Jerusalem Society at 22d and Chestnut Streets, Philadelphia, on Wednesday, May 23d, 1917.

     PROGRAM.
Afternoon Session, at 2:30 p. m.
Papers: Swedenborg's Travels, Alfred H. Stroh.
Models of Swedenborg's Finites, Prof. C. R. Pendleton.
Evening Session, at 7:30 p. m.
Annual Address: Swedenborg's Psychology. President L. F. Hite.

     Members and friends of the Association are all cordially invited to attend.
     REGINALD W. BROWN,
          Secretary.

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FIRST TEMPLE OF THE NEW CHURCH IN PHILADELPHIA 1917

[Drawing of the New Jerusalem Church Repository, the New Jerusalem Temple at the S.E. corner of twelfth and George Streets in Philadelphia.]

NEW CHURCH LIFE
VOL. XXXVII          JUNE, 1917          No. 6
     In recent issues of NEW CHURCH LIFE, (February, April, and June, 1916), we reprinted from the pages of our precursor, THE NEWCHURCHMAN, early documents tracing the history of the New Church in Philadelphia from its first beginnings in the year 1784 up to the year 1&15, when, on Dec. 25th, a group of receivers organized "The American Society for Disseminating the Doctrines of the New Jerusalem Church." This was a society for general missionary work and propaganda, which effected important uses by publishing editions of the Writings, sending these broadcast; over the country, entering into correspondence with the scattered circles and isolated receivers of the Church, etc.

     In the meantime the local circle in Philadelphia continued to meet for worship in the school room of Mr. Maskell M. Carll in "Norris' Alley," (near Second and Walnut Streets), where meetings for study and conversation were also held. A number of zealous neophytes were added to the Church at this time, among them a wealthy Philadelphia merchant, Mr. William Schlatter, whose zeal and generosity made possible a vastly increased activity. It was Mr. Schlatter, (pronounced "slaughter"), who at his own expense purchased a lot at the south-east corner of Twelfth and Sansom streets,-the latter then called George street,-and erected there a Temple for the use of the New Church. The corner-stone of the building was laid on the morning of Thursday, June 6th, 1816, by Mr. Carll, who was acting as lay-reader of the circle.

     Things were now moving rapidly. The first American New Church Liturgy was compiled and published by the Hon. Jonathan Condy, (the real leader of the New Church in Philadelphia); it was an adaptation of the Liturgy originally composed by Robert Hindmarsh for the New Church in Great Britain.

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On Christmas day, 1816, the local circle was formally organized as "The First New Jerusalem Church in the city of Philadelphia," and on Dec. 31st Mr. Carll was ordained into the priesthood of the New Church by the Rev. John Hargrove, of Baltimore. The next day, Wednesday, Jan. 1st, 1817, the society witnessed the consecration of the new Temple, by Mr. Hargrove and Mr. Carll, the two ministers "clothed in appropriate, garments." On the same day, at a meeting of, receivers from various Parts of the country, it was decided to issue a call for a General Convention of the New Jerusalem Church in the United States; and very shortly afterwards there appeared the first number of THE NEW JERUSALEM CHURCH REPOSITORY, a quarterly magazine, very ably edited by Mr. Condy.

In the April issue of that journal, (which unfortunately was suspended in October, 1818), we find a detailed description of the exterior and interior (of the Temple it was accompanied with a fine engraving, which is reproduced in the present issue of NEW CHURCH LIFE. From this account we learn that "the building was designed and superintended in its structure by Mr. William Strickland, a young architect of most promising talents, who upon this occasion gratuitously devoted his services to the Church."

The services in the new Temple were for a time attended by crowded congregations and many new converts were gained. The minister, however, was not a strong man, mentally or physically, and in 1820 the society began to decline partly on account of the continued ill-health of Mr. Carll, and partly on account of the financial stringencies of the times. Mr. Schlatter and other prominent members suffered severe financial losses, and at the same time the early enthusiasm and mutual confidence in the General Convention began to be disturbed through the introduction of the "conjugial heresy" from Boston. In, 1822 Mr. Carll was compelled by ill health to leave the pulpit in order to go on a long journey to England to recuperate, the services being now conducted by three young lay-readers, one of whom was Mr. Richard De Charms.

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     When Mr. Carll returned from England, in 1824, he found the society in a very low state. As Mr. Schlatter still held the title to the Temple in his own name, the property was sold on the settlement of his affairs; the public services were discontinued and the society in consequence lost its charter. Most of the members now united with the "Philadelphia Second" or "Southwark" society, which had been organized in the southern part of Philadelphia by Rev. Manning B. Roche, an Episcopal clergyman who had come over to the New Church in 1822. A small group, however, continued to meet with Mr. Carll in his school-room and the services were thus kept up, in a feeble way, until 1835, when the pastor removed to the West.

     The First Philadelphia society, nevertheless, did not entirely die out, for a few of the old members who did not approve of Mr. Roche continued to meet privately, and their numbers were gradually increased by accessions from the Southwark society, until, in 1839, they felt strong enough to call the Rev. Richard De Charms to become their pastor. The latter, in January, 1840, returned to Philadelphia from Cincinnati, and the "First New Jerusalem Society of Philadelphia" was now organized on May 26th of the same year. The new society, however, did not join the General Convention, but on May 30th organized the "Central Convention."

     Commenting on the rise and fall of the first New Church society in Philadelphia, Mr. De Charms in his famous REPORT ON THE TRINE IN THE PRIESTHOOD, (p. 119), speaks as follows:

     [The society in Philadelphia] "continued to prosper until all of its leading members became prostrated in their worldly circumstances by the inscrutable dispensations of Divine Providence. Mr. Carll at length felt that he could not any longer serve the Church in the pastoral office gratuitously; for he, too, had suffered the almost total loss of his property by the reverses of the times. He was induced to withdraw from the temple and open his school room again for worship. The temple which, on the settlement of Mr. Schlatter's affairs, had been purchased, subject to a heavy ground rent, for one thousand dollars, now passed out of the hands of the New Church, and became the Museum of the Academy of Natural Sciences.

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This it remained till the year 1841, when it was razed to the ground to make way for a private residence. The southeast comer of the wall of the temple was not removed, but remains as part of the foundation of the residence, so that the corner-stone, which was laid with religious ceremonies, in the name and to the honor of our ever-blessed and ever-adorable Lord and Savior Jesus Christ, on the 6th of June, 1816, is still there. But `the First New Jerusalem; Temple built at Philadelphia' is gone, and, the society which worshiped in it is extinct,-the remnant of it having united with a part of the Southwark Society in forming the present First Philadelphia Society, which is now, [1848], flourishing under the pastoral care of the Rev. William H. Benade."

From this authority it is evident that the building at present standing on the south-east corner of Twelfth and Sansom streets is not, as commonly reported, the same though somewhat reconstructed building that was erected by the New Church in 1817. In his great: work On THE IMPORTANCE AND NECESSITY OF AN EXTERNAL CHURCH, (p. 54), Mr. De Charms adds the following comments:

"It may be truly and forcibly objected here, that the first Philadelphia Society did erect a representative temple, and institute a representative worship, with a representative priest and priestly garments; and yet it; came to nought. But we are prepared to demonstrate, from the archives of that Society now in our possession, that after the beginning of its worship in its beautiful and very appropriate temple on the south-east corner of Twelfth and George streets, there were about sixty members added to its communion in less than two years,-among whom we ourselves, with our dear mother and our whole family, were numbered, whose progeny, we humbly trust in the Lord, are destined yet to prove burning and shining Fights in His New Jerusalem on earth. Therefore, the failure of that Society must be traced to other causes than the external one above set forth. In fact, its failure must be traced rather to certain internal causes, which we intend to develop in a volume of sermons that we propose to publish consecutively with this.

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There were, however, other external causes of that failure. In our opinion, the chief external cause of it, was that Society's efforts to form the shell without the kernel, or to institute an external worship without first providing a suitable priesthood for the right and efficient administration of what pertains to the Divine Law in its exercise. The Lord, in making His Second Advent for the establishment of His New Jerusalem, first provided the man, as the indispensable prerequisite means of effecting His end therein; and unless the Church follows His example in carrying on His work, by first providing the man, in a suitably educated clergy, properly consecrated, wholly set apart, and adequately supported in an exclusive devotion of all their powers to the performance of the chief and grand use of illustration and instruction in Divine truths from the Word, the angel of God can never fly through the heavens proclaiming the everlasting gospel for the salvation of mankind. Here, then, was the ground of the First Philadelphia Society's failure. It first built the house, instead of first providing the man, which is like buying a cage without having a bird to put in it. And the fate of that Society will be experienced by every other society which begins the establishment of the Church in the same way."
FIRST GENERAL CONVENTION 1917

FIRST GENERAL CONVENTION 1917

     In our next issue we hope to present an account of the celebration of the Centenary of the General Convention, held in Philadelphia, May 19-21. Not only on account of their own historical importance, but also because of the connection of the General Church of the New Jerusalem with the origin of the New Church, we here reprint, from the somewhat inaccessible NEW JERUSALEM CHURCH REPOSITORY of 1817, two early documents: the Call for the First General Convention, together with the Minutes of the meeting itself.

     NOTICE FOR A CONVENTION.

     "At a meeting of a number of members of the New Church, from different parts of the United States, held in Philadelphia, on Wednesday, January 1st, 1817, the Reverend Mr. Hargrave in the chair, it was

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     "Resolved unanimously, That a Convention of the receivers of the doctrines of the New Jerusalem Church, throughout the United States, who may find it convenient to attend, be held at the New Jerusalem Temple, in the city of Philadelphia, on Ascension day ensuing, which will be on the 15th day of May, 1817, at nine o'clock, a. m., for the purpose of consulting upon the general concerns of the Church. "CONDY RAGUET, Secretary." (NEW JERUSALEM CHURCH REPOSITORY, 1817, p. 127.)

     "EXTRACTS FROM THE JOURNAL OF THE PROCEEDINGS OF THE FIRST ANNUAL CONVENTION OF THE RECEIVERS OF THE DOCTRINES OF THE NEW JERUSALEM CHURCH, from different parts of the United States, held on Thursday, the fifteenth day of May, being Ascension Day, and continued until Saturday, the seventeenth of the same month, A. D. 1817-61.

     "In pursuance of a: resolution of a number of members of the New Jerusalem Church, from different parts of the United States, unanimously passed on the 1st day of January last, at the city of Philadelphia, of which public notice was given in the NEW JERUSALEM CHURCH REPOSITORY, a number of members, male and female, from the States of New York, Pennsylvania, Maryland, Virginia and Ohio, convened at the Temple, in the said city, on Thursday, the 15th day of May, being the day of Ascension, and continued their sittings, by adjournment, until the 17th of the same period. Mr. John Sterling, of Glasgow; in Scotland, and Mr. Jacobson, from Sweden, also attended the convention. The morning service having been performed by the Rev. Mr. Carll, pastor of the church, and the sermon on the Ascension of our Lord having been delivered by the Rev. Mr. Hargrove, of Baltimore, the Resolution, upon which this convention was assembled, was read by the Secretary of the former meeting, in the words following, viz:

     "'Resolved unanimously, That a convention of the Receivers of the Doctrines of the New Jerusalem Church, throughout the United States, who may find it convenient to attend, be held at the New Jerusalem Temple, in the city of Philadelphia, on Ascension day ensuing, which will be on the 15th day of May, 1817, at 9 o'cl. a.m. for the purpose of consulting upon the general concerns of the Church, and that notice thereof be inserted in the first number of the REPOSITORY.

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     "The Rev. Mr. Hargrove was then unanimously appointed President of the convention, and Condy Raguet, Secretary, and the meeting was opened with the Lord's Prayer.

     "The minutes of the general conference of the ministers and other members of the New Church, held in Fryar's street chapel, London, from Tuesday the 16th to Thursday the 18th of July, 1816-60, were then read, together with the letters and documents therewith published.

     "Whereupon, the convention expressed the approbation and satisfaction they experienced at the zealous and prosperous labors of their brethren in Great Britain, in disseminating the Doctrines of the True Christian Religion.

     "The Manchester and Hawkstone Reports, from their first publication to the year 1816-60, inclusive, and a number of letters and communications, from various parts of the United States and Europe, on the subject of the Church, were laid upon the table.

     "A letter was read, from. William Grant and others, members of the New Jerusalem Church, composing the society of Steubenville, Jefferson county, in the State of Ohio, directed to the convention, stating that they feel great confidence and interest in the labors of their well-beloved brother, David Powell, who had for some years administered the Word to them as a faithful and worthy servant in that vineyard, and expressing their desire that he may be ordained as a preacher of the New Jerusalem Church, that their society in future may be more regularly and acceptably supplied with the administration of the Word and the Holy Ordinances of our divine Savior. The convention took the same into consideration, but conceiving that the great importance of regularity in the ordination of ministers would require more ample deliberation than it would be in their power to bestow at the present meeting, and considering that the New Jerusalem churches of Baltimore and Philadelphia have hitherto with great discretion exercised the power of ordaining ministers,

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     "It was ordered, That the said application be reported to the Rev. Messrs. Hargrove and Carll, with a request that they will favor it with their early attention.

     "Resolved, That a committee of clergy and laity be appointed to inquire whether it be expedient to establish any, and if any, what general regulations for the ordination of ministers in the New Church, and that, they make report at the next convention. Whereupon, the following gentlemen were appointed:

Rev. Lewis Beers and Nathaniel Holly, of New York.
Rev. Maskell M. Carll and Jonathan W. Condy, Esq., of Pennsylvania.
Rev. John Hargrove and George Smith, of Maryland.
Rev. Hugh White and Richard H. Gee, of Virginia.
Rev. Adam Hurdus and David Powell, of Ohio.

     "The subject of raising a fund, for defraying the expenses of a missionary minister, having been suggested, it was decided, as the opinion of the convention, that taking into view the general state of the New Church in the United States at present, the period for adopting such a measure had not yet arrived.

     "It was then, on motion, Resolved, That the gentlemen attending this convention be requested to furnish an account of the several societies of the New Church, which are known to them as existing in the United States, with a statement of the number of members, their mode of worship, the names of the leaders, etc., as nearly as they can be ascertained,-and any other information connected therewith.

     "Resolved, That the second annual convention of the New Church be held at the New Jerusalem Temple, in the city of Baltimore, at 10 o'clock, on the morning of Ascension Day, in the year of our Lord 1818-62, at which all the receivers of the doctrines of the New Church in the United States, who can conveniently do so, are respectfully invited to attend.

     "Resolved, That it is earnestly recommended to each of the societies and congregations of the New Church in the United States, to send to the future annual conventions at least one delegate, to represent the voice of the said society or congregation, upon matters concerning the general interests of the Church.

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     "Resolved, That where societies or congregations shall omit to send delegates, they be requested to transmit to the convention, in writing, such intelligence respecting their progress, numbers, increase, etc., as they may deem useful."

     The secretary then read an article from the recent Report of the Manchester Printing Society warning against a sect which had lately sprung up in America under the name of "Halcyonites" or "Free Church," and which, while holding some tenets similar to those of the New Church, on the other hand maintained opinions contrary to them and to civil order.

     "Whereupon it was on motion Resolved, That this convention does hereby fully and explicitly declare, that none of the members here convened, nor any of the members of the New Jerusalem Church, with whom they are acquainted, have any connection or communion whatever with the people called Halcyonists or Halcyonites, and who are alluded to in the said Manchester report.

     "Resolved, That a committee be appointed to select for publication such parts of the journal of the proceedings of this convention, and to subjoin thereto such extracts from the letters and communications laid before this meeting, or which may be received or made, prior to such publication, as they may deem; useful for general information.

     "The convention then adjourned." (THE NEW JERUSALEM CHURCH REPOSITORY, 1817, pp. 129-133.)

     The sphere prevailing at this the earliest general meeting of the New Church in America has been described by Mr. De Charms in these truly eloquent and affecting words:

     "The first General Convention of the receivers of the Doctrines of the New Jerusalem in the United States was held in May, 1817-about twenty-six years ago. That and one or two subsequent conventions were marked by the utmost good feeling and harmony. Scattered members of an infant, feeble and unformed church came together to encourage, strengthen and aid one another in living and propagating their despised and ridiculed faith.

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Intelligence was communicated, acquaintances were formed, hospitalities exercised, the warm flame of social affections enkindled, and all that the coming together or conspiring of affectionate and intelligent minds could do was done to promote a common cause. In the glow of kindly and holy fellow-feeling no differences of opinion divided, and no contention for intellectual or other supremacy left rankling effects behind. All came with one accord to one place, and mingling their spheres and doing what they could together, separated again with increased intelligence of truth, with strengthened love for the brethren, with enlarged affections for all men, and with pleasing memory of these convenings to promote the universal good. The strong were not arrogant, the weak were not despised, no invidious comparisons were made between the supposed superior and inferior parts of the body, and no jars of any kind disturbed the peace of our conventions." (DE CHARMS' NEWCHURCHMAN EXTRA, No. 1, 1843, p. 20.)
NUMBERING OUR DAYS; PATIENCE AND PATRIOTISM 1917

NUMBERING OUR DAYS; PATIENCE AND PATRIOTISM Rev. GILBERT H. SMITH 1917

     "So teach us to number our days, that we may apply our hearts unto wisdom." (Ps. 90:12.)

     The Ninetieth Psalm is distinguished into four sections according to the internal sense. The first section contains the fundamental truth that man from himself is nothing, but the Lord everything. The second section presents the truth that the Church must inevitably perish unless the Lord restores it. The third section shows that the restitution of the Church must be by the coming of the Lord. And the final section declares that salvation is to be through His Human alone.

     The reason a man of the Church is called upon to number his days appears from the remainder of the quotation,-that he may apply his heart unto wisdom. What that wisdom is, is very plain from the Psalm as a whole.

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It is the understanding, acceptance, and application of the doctrine which the internal sense of the Psalm contains: First, that man of himself is nothing; second, that the Church must surely perish but for the Lord's continual restitution of it; thirdly, that this can only be done by the coming again of the Lord Himself; and finally that it is the Human of the Lord from which all salvation comes. He who understands and applies this teaching is said to number his days, which is, to so order and arrange all things in his spirit that he applies his heart thereby to wisdom.

     What is the general idea involved in number and numbering!

     "To number, in the spiritual sense, . . . is to arrange into order and to dispose. . . . When it is known what is signified by numbering anew by the sons of Israel, it may be evident why it was not lawful for David to number the people.... For by the sons of Israel are meant the truths and goods of the Church, and by numbering is signified to arrange them into order and to dispose them; and since it is the Lord alone to arrange in order and to dispose the goods and truths of faith and of love with every man in the Church and heaven, when this is done by man . . . it then signifies the arranging into order and disposition of such things by man and not by the Lord which is to destroy them. By number is signified the quality and state of a thing." (A. 10217.)

     All the truths and all the goods we know must be brought to bear upon every important problem; but we must be careful that they be brought to bear, not by ourselves, according to our own judgment, but according to the order in which they come from the Lord. No situation is to be superficially considered, but must be considered in the light of the fundamental teaching outlined in this very Psalm to which we have referred,-the truths we have mentioned about the impotence of the Lord, the ineffectualness of human prudence and foresight, and the restoration of the Church through the coming of the Lord.

     Again in the Revelation we read of "the mark of the beast" and of "determining the number of his name," and it is said, "Herein is wisdom."

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This means, that we must know not only the truths of the Church, but which of them have been falsified, and how they have been falsified, and how they are applied in the world outside the Church. We must know the number of the beast. The wise man must appreciate the condition and state of the church which has passed away (except in its outward shell). He must recognize those truths which have been falsified, and must understand profanation. To examine and know such things is the part of an intelligent man of the Church. "Let him count the number of the beast." In our spiritual warfare and also in our attitude toward natural warfare, or possibly our participation in it, we must take into account the falsity and the profanation of what is holy that abounds on all sides. Otherwise we shall not have spiritual intelligence and wisdom.

     Elsewhere in the Revelation we read that the wall of the New Jerusalem was "a hundred and forty and four cubits, the measure of a man and of an angel" (for a man may be an angel while he is still in the natural world). The quality of the man and of the angel is all the truths and goods of the Church put together, that is, interwoven into one complex or whole, and that whole entirely at the disposal of the Lord for enlightenment. Manhood or angelhood also involves supplication to the Lord for guidance by means of those things, asking Him to show us the true application of them to life; and this not only as members of the Church, but also as citizens of our country.

     Numbering has two distinct senses in which it is to be understood. In the one sense it is to know the state of the world we live in, in its bearing upon the true and good of the Church; and in the other sense it is to know the truths of divine doctrine from the Lord, and to seek His aid in directing us to apply it well to life. This is what is involved in numbering our days, and thereby applying our hearts unto wisdom.

     There is no wisdom in the heart of him who does not recognize that Divine Providence is in control of the minutest affairs of nations. Isaiah cries, "A tumultuous noise of the kingdoms of nations gathered together: Jehovah of Hosts numbereth the host of war." This signifies the falsities of evil which various spiritual nations have made to cohere.

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Their multitudinous noise means their threats and the eager desire of falsities to fight against truths. It is not the gathering together of nations for conflict that causes the tumultuous noise, but the prevailing falsities of evil are actually heard as a noise in the spiritual world. And every man of the New Church, no matter what his country, will admit that there are prevailing falsities of evil with every nation of the present day world. But he must also admit, if he is intelligent in spiritual things, that the Divine Providence is over all nations with a mighty hand, and over all armies, and even over all falsities themselves. "Jehovah of Hosts numbereth the host of war.''

     PATRIOTISM.

     What the nature of those falsities is, with which the nations of our contemporary world are imbued or tinctured, is known to the Lord alone; it is given us to know only a few things of Divine Providence. We are told that there are nations in the modern world which correspond to the nations with which the Israelites were surrounded; but it is not given us to identify these modern nations with the ancient ones. We cannot know with certainty which modern nations are like the Egyptians, the Assyrians, the Babylonians, or the Philistines, but we may know that there are such nations. It may be that they do not confine themselves to geographical boundaries as they did of old, but we may know that the church, which is Israel, is still surrounded by those who represent those ancient nations, and that it is still under attack from them, that is, that all kinds of falsities from evil are continually being brought to judgment, and that judgment of this kind is frequently accompanied by a state of war.

     We should look upon war, then, as a state of spiritual judgment ultimating itself in the lives of nations. We may know that judgment of this kind is brought about in Divine Providence. The Lord does not prevent wars, because He loves the human race and has mercy toward it. If He prevented them, it could not be said that He had mercy upon men, for that would mean that He was willing to leave them in the evils and falsities in which they are immersed, and this He cannot do. It is a law of Providence that when evils confine themselves within certain bounds they are not checked by Providence, that is, by violent means; but when they increase beyond the bounds set by the Lord, then they break forth and by violence bring a condign punishment upon the heads of the offenders.

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This is what war is in its spiritual effect.

Just as with men, the Lord controls the influx of spirits by taking away these and allowing these others to approach the man, so it is with entire nations in His numbering of their days we may picture Him drawing away from a nation cohorts of good spirits and allowing corresponding numbers of evil ones to approach and to take the preponderating influence with a nation as a whole. We know that this may happen, for such is the power of the Lord. But we may know also that when it does happen it is of Divine Providence for the sake of salvation. It is owing to the presence of falsities with a nation in such case that evil spirits are allowed to usurp control. Divine truths would prevent it; would protect the nation from such an ill-omened change of spiritual associates. When good spirits are withdrawn, however, from a collection of men, and evil ones allowed to dominate them, it is as impossible to stern the tide of natural war as it is to beat back the ocean.

Every nation, like every man, sets a mark or a number upon itself. It numbers itself in violation of the command of the Lord if its policies are shaped and its actions directed from ingrained falsities of evil. But it is numbered by the Lord, if they are determined according to the genuine goods and truths of the Church, or, at least, according to truths of a lower order which do not disagree with the genuine truths of the Church. A nation may number itself "six hundred and sixty-six," the number of the beast, or it may number itself "forty and four," the measure of the man and of the angel. But it is hardly to be expected that any one nation will have impressed upon itself the number of the man exclusively, and will have taken upon itself nothing of the number of the beast. It is far more likely, is it not, that every nation embroiled in war, in the present state of the world, will bear much of the number of the beast and far too little of the number of the man and angel? For it is the lust of power and the lust of gain that are the real causes of war, and what nation is free from these?

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If we realize that this is true, we are only telling the number of the beast, that is, we are recognizing the general state of the Christian world. After all, to do this, is only one of the two necessary things already pointed out, by which a man may acquire a heart of wisdom: the other thing he must learn to distinguish is the measure of the New Jerusalem,-the truths and goods of Divine Revelation in the Church. He must know both these things in order to number his days unto wisdom.

     Divine Providence permits wars of great magnitude, because the Lord loves the human race and knows it is in evils and falsities. But that Providence is always on the side of that nation more powerfully, in Which the truths of the Church are dearest, and the life according to these truths the best. That nation the Lord protects more than others. Therefore our chief concern for our country should be a deep concern for its spiritual integrity, or at least for its moral integrity as a soil for its spiritual.

     This should be the all of all-patriotism.

     The spiritual man, indeed, will pray for the preservation of the Church in all countries. It is the Church first of all that matters. It is this alone that matters to the Lord Himself. Nationality is as nothing in His night when compared with the Church, as appears from the fact we may observe that entire countries and kingdoms have been shattered and broken. Who will draw the conclusion from this that the kingdom so scattered and peeled is worse spiritually than other nations? Of this we cannot tell. But we may draw the conclusion that in Providence it may be required to give up the integrity even of kingdoms and governments for the sake of the well-being of the Church, and that no one Should put confidence in kings and rulers for the welfare of his soul.

     And yet such considerations as this should not render a man less patriotic. They Should only make him the more humble in his opinions and his own judgement. They should make him realize more strongly that the permission of war, and all other evils, is of Divine Providence. For he should also know that if wars are inevitable in the present state of the world they are also governed in their course by that same providence.

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We read in the Heavenly Doctrine: "The Divine Providence, which is called Fortune, is in the smallest particulars of even trivial things. . . and most certainly in the affairs of war. . . . The Fortunes of war are the Divine Providence acting especially in the plans and meditations of the general."

     If it is through generals, it is also through other national leaders. Whether these leaders are wise and good men or not, they still under the Divine Providence Therefore a man of the church, while recognizing that the whole of the Christian world is in a state of falsity from evil, may also look to the leaders of his country as being the appointed instruments in the hands of the Lord, for bringing about whatever is best for the Church in his country. And when fighting for the plans of those leaders, or in any way supporting them, he may entertain the idea, which is a spiritual one, that thus he is co-operating with the Divine Providence and with nothing less.

     A citizen may not approve of all the acts and policies of those in authority He Might in their position do differently He may even have superior spiritual light to that of his chiefs, which would come from a better grasp of the meaning of the number of the man and angel-of the interior truths of Divine Revelation. Yet he must not overlook that other part of wisdom, which is to recognize the state of the people and the country in which he is; he must also tell the number of the beast. And he should realize that while whatever is, may not be right, according to his judgment, yet it is the best the Lord can accomplish under the general circumstances. One may know that whatever is, is of Divine Providence.

     When it is seen that the largest unit of society which men can maintain is nationality and country,-and not even that without difficulty,-how much should we value it, as the best that Providence can offer without detriment to our spiritual weal!

     The spiritual state of a people is embodied in the laws, institutions, and political ideals they cherish. Therefore when these things are attacked and appear to be endangered, that than is a patriot, and lover of the Lord's kingdom, who is willing to fight against those who threaten the integrity of those things.

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Whatever the Lord has provided for a man, through the organization of his country, of civil and political freedom, he must strive to maintain as he would fight for the truths of the Church themselves. Whatever one regards as in accord with the spiritual truth of the Church, he must be willing to defend from attack, and with strength in proportion to the threat. But if he applies his heart unto wisdom, he will recognize that the outcome is to be, accepted as Divine Providence; that of himself he is nothing; that it is for the restitution of the Church; that this is the means of the coming of the Lord, Who knows the states of all men and disposes them; and that it is all for the sake of salvation through the Human of the Lord, which is Divine Truth.

PATIENCE.

There is no wisdom in the heart of a man who does not believe that Divine Providence is over all. as a soldier, if he is a spiritual man, fights for the Church, the Lord's coming; and the salvation of the race, when he is fighting for the institutions of his country; so in peace, and in business life, and in the life at home, a man is applying his heart to wisdom when he is willing to allow the Lord to arrange in order from Divine Truth all that he knows, and also to dispose him in all that he does. Here, too, one must recognize Divine Providence as an absolute power directing every single detail. The "flock," the "steps," and the "hairs of the head" are all numbered. The man of wisdom says to himself, "Lord, Thou hast been our dwelling place in all generations. Before the mountains were brought forth, or even Thou hadst formed the earth and the world, even from eternity to eternity Thou art God." How could, it be expressed more strongly that man is nothing and the Lord everything? Providence was over you, whenever there was any spiritual generation within you. Providence was over you before the mountains were brought forth (before there was anything of heavenly love in your heart); before ever the Lord had formed 'the earth' (e'er there was anything of order in the natural mind); before there was anything of truly rational thought and rational good (which is the formation of 'the world'). Every means by which anyone has been brought to his present circumstances, have been means of Divine Providence.

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And now it is for him to accept all that by which he is surrounded as of Providence, and to do with it what he can. He is to do what he can to establish the Lord's New Church in the place of the former one,-in himself, and in his own little circle.-For the Church is ever tending to decline within him, and within his circle. The Lord 'turns man to destruction, and sayest, Return.' One is in danger of being 'carried away as with a flood' (of falsity from evil). He is inclined to become 'as asleep,' and 'like grass, which, flourishing in the morning' (or in a state of increased spiritual light and love), is 'cut down and withered in the evening' (that is, when natural pleasures, doubts, and difficulties arise)."

     As described in the Psalm from which we quote, one is brought into temptations because of his "iniquities and secret sins" until it seems to him that he is "bringing his years to an end with a sigh" or "spending his days as a tale that is told." But if he is successful in his temptation, or in the putting to the test of his belief in the Lord, he then realizes the utter futility of his own will and his own prudence. Those things then appear to him "as yesterday when it is past, and as a watch in the night." His own disposition and judgment are as "three score years and ten, or perhaps four score years," which appear as nothing when "we are cut off and fly away."

     Nothing but the spiritual world then appears to him as real and enduring. And nothing but the wisdom of Truth is desirable, and the blessedness of being disposed by the Lord. To the angels, we are told, human prudence appears as a few grains of dust in a great expanse of clear sky, when compared to the power of Providence.

     Why is it that we cannot realize this state of supreme trust in Providence, at once? And why can we not realize at once that the thing of greatest importance to us, is the spiritual world;-the truth and good of the church;-the arrangement of all our minds according to spiritual order;-and the matter of being disposed by the Lord in all that we do? It is for the same reason that wars cannot be prevented; because we are full of evils, and because our minds are influenced by common falsities and persuaded to principles that are represented by the Egyptians, the Chaldeans, the Assyrians, and the Philistines.

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These nations are tumultuously assembled in us, and we do not distinguish them well enough from the tribes of Israel. The arrangement of all truths in our minds by the Lord, which is meant by numbering our days, is a thing that cannot be accomplished until we see that we are in evil and that in ourselves we are nothing. But we cannot be reduced to a state in which this can be seen except by means of misfortunes, sickness, privations, and sorrows.

     Therefore if the Lord did not permit these things He would not be a Lord of mercy. Out of such disappointments the genuine trust in Divine Providence may be born. Therefore the Psalm continues, "Make us glad according to the days wherein Thou hast afflicted us, and the years wherein we have seen evil!" It is a great thing to "see evil." It is better than peace and contentment in which our evils do not appear. Therefore the Lord permits evil; and in the end of a church when a New Church is about to appear He permits wars. But to those who acknowledge His Providence, and long for the establishment of His Church by means of His coming, as expressed in the four divisions of this Psalm, there is a way of meeting all worldly troubles so as to rob them to a large degree of their force. That way is to live and rejoice in the truths of the Word now given to the world by the Lord from His Divine Human. Therefore the plea of David is, "Oh, satisfy us in the morning with Thy loving kindness, that we may rejoice and be glad all our days."

     Two things are necessary in order to apply our hearts unto Wisdom: to see and recognize our own evils, which is to "tell the number of the beast;" and to see and recognize the truth of the Lord's Second Coming within the Doctrine of the New Church, the measure or the number of a man and of an angel, "one hundred and forty and four cubits." To number our days, or to suffer all we know to be arranged and disposed by the Lord, is to give these Divine Truths the first and highest place in our minds and hearts; for from them alone will come wisdom in all other departments of thought and life.

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If there are any who think this is an over-statement of the power of the doctrines of the New Church, let him try the experiment of reading from those doctrines often and regularly, and see how much happier he is made in meeting the conditions in which he is placed; how much more certain he becomes of the spiritual world,-the great reality; how much more easily he discovers and opposes the number of the beast in himself.

"So teach us to number our days that we may apply our hearts unto wisdom."
WAYS AND MEANS OF INTERESTING STRANGERS IN THE NEW CHURCH 1917

WAYS AND MEANS OF INTERESTING STRANGERS IN THE NEW CHURCH RAYMOND G. CRANCH 1917

     Now that the attention of the Church is being focused on the use and importance of evangelization, a consideration of some of the problems connected with this work is in order.

     In presenting the Doctrines to the casually interested stranger there are two extremes which must be avoided. One is the effort to present the new truths without acknowledging their divine source, in the hope that their innate reasonableness will pave the way for a later acknowledgment of the spiritual nature on the revelation. The other extreme which is to be avoided is illustrated by those who dwell insistently at the very outset on the peculiar attributes of the man Swedenborg, and who try to destroy the simple faith of the interested inquirer in his old belief, before a suitable foundation has been laid for the recognition of the truths involved in the acceptance of the Lord in His Second Coming.

     Very often the question comes to us, "What do you believe?" Or, "How does the faith of the New Church differ from ours?" There are a number of replies to these questions which can give a wealth of important information, without at once arousing antagonism. It must always be remembered that no matter in how great falsity the man may be who is discussing religion with a Newchurchman, the intelligent and affectionate interest of the inquirer must be aroused before any real progress can be made towards giving him an appreciation of the sacred truths revealed to the New Church.

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     The statement that we believe in one God, who is the Lord Jesus Christ, is the inevitable starting paint. If the party addressed is a Christian, such a reply will inspire him, with a confidence based on his early belief in the divinity of Christ. The acknowledgment of Christ as God, in preference to the Old Church doctrine of the Trinity, appears powerfully to human reason, because of the difficulty of conceiving of three persons, each with divine omnipotence and omnipresence.

     Another point which will immediately gain respect for the New Church doctrine from a stranger, is our belief in a rife according to the Ten Commandments as an essential to salvation. This at once attacks the Old Church doctrine of faith alone, from an affirmative standpoint and without giving offense. Acknowledgment of the binding force of the Ten Commandments can be supplemented by a general statement of our belief in the Word of God, which naturally raises the question of an internal sense. The fact of the existence of an internal sense, within the external, can be proved by the Lord's explanation to His disciples of an interior meaning to be found in many of the parables, notably the Parable of the Sower. It can be shown to be equally reasonable that there should be an internal sense within all the teachings of Scripture.

     The necessity for an internal sense can be proved by the many places where there are apparent external conflicts in the teaching of the letter of the Word, which could be cleared up by a better understanding of the interior meaning.

     The reasonableness of a Divine revelation of the internal sense of the Word can be demonstrated by the fact that the Lord has always given to the world a revelation adapted to the peculiar genius of the time, as indicated by the difference between the Old and the New Testaments.

     The need for a rational revelation, such as that given to the New Church in these modern times, can be made clear by citing the vast progress of the world in rational knowledge as shown by the scientific progress along all lines in our universities, and the fact that such knowledge has been used more for the purpose of the denial of God than to confirm the fundamental truths of His creation of the world, and the operation of His providence.

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     A point which is of deep interest to the average inquirer is the state of man after death. The doctrine of an immediate resurrection, followed by an active life in a substantial body, appeals to nearly all men as good common sense, and the probable truth of this doctrine can be confirmed in their minds by citing many of the funeral addresses made by their own pastors, in which they frequently picture the departed as reunited with his loved ones who have gone before.

     This doctrine of immediate resurrection after death will, of course, have its strongest appeal to those who have lately lost a very dear friend. At such times men are naturally more open to spiritual influences, and if the New Church truths can be sympathetically offered under appropriate circumstances, they will often take root and bear fruit if not in actual adoption of the New Church faith, at least in a broader and more intelligent conception of the Lord and of his wonderful works.

     Much can be done by choosing for presentation that doctrine which most closely bears upon the immediate interests of the friend who is approached. For example, if he be a lover, the doctrine of the eternity of marriage will be seized upon by him as a great blessing from the Lord, and this gives an opportunity for fully explaining the spiritual correspondence of natural marriage, Also the truth that true marriage can progress and fully develop only so far as it is based on a truly Christian life and to the extent that Christian principles govern in the life of both of the married partners.

     If a man is deeply interested in the military life, those doctrines of the Church will especially appeal to him which show how Providence works through the councils of generals, and how the love of country is second only to love of the Church, because the good of the community is superior to the good of any one citizen in the community. Also the teaching of our doctrines that true charity means the performance by each man of his daily occupation to the best of his ability, from a love of being useful to the neighbor, and that such uses are promoted by those who protect the freedom of all in the country, such freedom being indispensable to the progress of the human race.

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     A telling argument in favor of New Church doctrine is the truth regarding hell, and the reconciling of the existence of hell with the existence of a God who is Divine Mercy Itself. The reasonableness of a doctrine which teaches that hell is a condition permitted out of divine mercy, rather than out of divine wrath, is nearly always immediately recognized, particularly when followed up by the further explanation that man's character is definitely and finally fixed in this world; that his character really constitutes the man; and that to change that character forcibly, in opposition to man's free-will, would be to destroy them himself.

     It can then be shown that mutual love is an essential of heaven, and that from this love, and from love to the Lord, spring the blessings and happiness of heaven, whereas the ruling characteristics of hell are hatred, enmity, envy, malice, and many other sins, the delights of which involve the persecution of the neighbor, and from which persecution comes the tortures of hell. This teaching can be followed by an explanation of the Divine Love toward all, even the devils of hell, who have more delight in the indulgence of their evil lusts,-limited though it be by fear,-than they could have in the loving spheres of heaven which would be utterly variant from their life's love of persecuting and injuring others.

     This suggestion of a heaven and a hell, provided and permitted out of Divine mercy, to give to each man the greatest degree of delight of which he is capable, subject to the limitations of the character he himself has chosen, leads to further inquiries in regard to eternal life. And the full, intimate knowledge of this life existing in the New Church is one of the sources of much of the convincing power of our faith.

     Of course, the crowning New Church teaching is concerning the Second Coming of the Lord, and how the Writings of the New Church constitute that Second Coming. When the ground work is properly laid, there may be many, or at least some, Old Church people who will take an intelligent interest in investigating the truth of this doctrine, but we must remember that in the Lord's Providence doubts are permitted to enter the minds of men regarding the truth of any doctrine, and that it is by meeting those doubts that the man confirms himself in the truth.

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Therefore, let us not be impatient in dealing with honestly interested inquirers who are slow to see New Church truths, but simply remember that this is an eternal work, and that after we do our part, we may rest in the assurance that the effort will not be entirely in vain.

Everything should be done to inspire the inquirer with the truth that the church exists primarily to lead men to heaven and to a better life, and that the doctrines of the New Church are valuable in the degree to which they govern, the conduct of life. In this respect we must never lose sight of the fact that there are many deeply religious people in the Old Church whose natural behavior puts to shame the conduct of some who are of the external New Church.

Real progress in evangelization will be accompanied by a full acknowledgment and appreciation of the good in others not of our Church, and this acknowledgment and appreciation will form a basis for an affectionate and mutual searching of the Scriptures to confirm those truths in the Word and the Writings which assist in the amendment of life according to Divine standards. When our friends from other churches see that such is the object of our religion, a long forward step will have been taken in sharing the privileges of the New Church with our neighbors.

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     "Mr. Sunday presents nothing whatever that is uplifting. He tears down, he does not build. He has ability to bring home disease, but no ability to cure or to suggest means of improvement. He presents no ideal toward which we may strive, once we have recognized our sins. He mentions God and Jesus Christ, to be sure, but in such terms of vulgar familiarity is he might use of any fellow he might meet on the street. There is no reverence, no respect engendered. To him repentance is simply a statement, `I repent,' and, behold, the bars are let down and you enter the sheep-fold. After that you have nothing to live for." (From an editorial in THE NEW CHURCH LEAGUE JOURNAL for March, 1917.)

     "I am quite sure that Protestant prejudice has been a factor in the various disturbances which the New Church has felt over the teaching of the second part of CONJUGIAL LOVE. The Roman Catholic Church not only taught the doctrine of degrees of evil, but developed from it what amounted to the palliation of the 'venial sins.' In opposition to this, Protestant theology set up the teaching that all sin, is equal in enormity; and to this day it is extremely difficult for the Protestant mind to realize that we can say that one sin is less serious than another, without thereby excusing what is evil. Is not this one reason for the opposition which has been, felt to Swedenborg's teaching of the relative gravity of various disorderly conditions? Yet in point of fact, in making distinctions between various degrees of evil the New Church doctrine only follows the example of human common sense and of the common law; Only to the mind with a pronouncedly Protestant bias can there be any appearance of palliation in them." (The Rev. E. M. L. Gould, in THE NBW CHURCH REVIEW, for April, 1917.)

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NEW CHURCH IN BIRMINGHAM 1917

     EARLY HISTORY or THE NEW CHURCH IN BIRMINGHAM. By Rev. E. J. E. Schreck. New Church Press, London. 1916. pp. 38. Price, 3/-, and on hand-made paper, bound in art linen, 6/-.

     This story of early New Church history, so well told by Mr. Schreck, is a story that the interested reader will hardly care to lay aside before he has finished it. The history in this volume centers around the building and dedication of the "First Newhall Street Temple," in Birmingham, the first building in the world to be erected for the worship of the Lord Jesus. Christ in His Second Coming. But though this is the main theme, Mr. Schreck's story embraces many interesting sidelights illustrating the earnestness and devotion of the early receivers of the doctrines, and the manifest guidance of Divine Providence.

     The "Temple" on Newhall street was not the first building to be used for New Church worship. The first church building to be so used was the Great East Cheap chapel in London, where New Church services were opened in 1787. But this was a rented building, while the Birmingham Temple was specially built for the use of the church. The designers of this Temple endeavored to plan it according to the law of correspondences. Thus the building was four square; it had twelve windows, three on each side, typical both of the completeness of the truths of the New Church and of the influx of light from: heaven; and its pews were arranged in a curve according to the description in HEAVEN AND HELL n. 223. The consecration took place on Sunday, June 19, 1791, in the presence of a crowded congregation which included the future critic of the New Church, Dr. Priestley, the founder of modern Unitarianism. It is a curious and remarkable circumstance that, as in the case of the first meeting of the Academy of the New Church, the date chosen was June 19th. This date was chosen without any idea of the significance of the day, "nor did the reflection occur to the mind of any person till, after the day of opening, it was publicly announced."

     The book is illustrated with seven plates, including a view of the Temple as now standing,-though it no longer belongs to the New Church,-and portraits of the Rev. Joseph Proud, the Rev. James Hindmarsh, and Dr. Priestley. A. A.

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ADOLPH THEODOR BOYESEN 1917

ADOLPH THEODOR BOYESEN C. TH. ODHNER 1917

     IN MEMORIAM.

     The passing of the Rev. Adolph Theodor Boyesen, at Stockholm, Nov. 23'd, 1916, at the high old age of almost 93 years, has thus far remained unnoticed by the New Church press of England and America, where his name has not been familiar for a number of years. But in, the Annals of the New Church this name will be recorded as that of the first public Evangelist of the Heavenly Doctrine in the Scandinavian countries, where for forty years he labored for the New Jerusalem in the midst of stress and storm. When the undersigned as a boy of fifteen years became connected with the New Church in Stockholm, Mr. Boyesen became our first pastor, and we can testify that never in our subsequent experience have we heard the spiritual sense of the Word expounded with such glowing eloquence and such inspiring enthusiasm as that which flowed extempore from the lips of Pastor Boyesen.

     From a necrology by Mr. A. Helleman, of Copenhagen, in the March issue of Pastor Manby's journal, NYA KYRKANS TIDNING, we gather the following data of Pastor Boyesen's earlier career. Born Dec. 29th, 1823, near Christiania, Norway, he entered the army at the age of twenty, as a lieutenant of Infantry. While here his attention was called to the Writings of Emanuel Swedenborg by a laudatory statement in Jung Stilling's THEORIE DER GEISTERKUNDE. These Writings now became his favorite study, and his desire to translate them into his native language grew so strong that he resigned from the army in 1856 and two years later came to America to pursue a course of study, [under the Rev. J. P. Stuart], at the Urbana University. Here he remained three years, and then spent a year traveling in England and France, returning to Norway in 1862.

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     On his return home he found his private fortune dissipated through the manipulations of an unscrupulous relative, and he now for some years was engaged as a teacher of languages in Norway. In 1867 he made a second visit to the United States in order 60 enter, if possible, into the service of the New Church. For a time he labored among the Scandinavians in America. With the assistance of the General Convention and the General Conference, Pastor Boyesen in, 1871 opened a New Church mission in Copenhagen, where he remained until 1877, when he was called to the wider held in Stockholm.

     The public activity of the New Church had been impossible in Sweden, owing to the tyranny of the established Lutheran Church, until a measure of religious liberty was granted by a royal decree of October 31st, 1873. The individual receivers of the Heavenly Doctrine now began to organize; the first general meeting was held at Hotel du Nord in Stockholm, in October, 1874, when a national society was founded under the name "Nya Kyrkans Bekannare," (the Receivers of the New Church). Pastor Boyesen was present at this meeting and made so great an impression that at the next annual meeting, in 1875, he was elected president, with Mr. C. J. N. Manby as "leader" of the congregation in Stockholm, where public services were now opened. In January, 1876, Mr. Manby published the first issue of his monthly paper, then called SKANDINAVTSK NYKYRKTIDNING; the members and the; means increased rapidly, and in May, 1877, the society was able to call Mr. Boyesen to take pastoral charge of the society in Stockholm and of the national missionary work.

     For several years Pastor Boyesen now labored with great success, but in the year 1885 a split took place in the New Church in Stockholm between the followers of Mr. Manby and those who remained with Pastor Boyesen. The latter received recognition by the State under the name "The Congregation of the New Church," while Mr. Manby's organization was recognized two years later as "The Swedish Congregation of the New Church." We cannot enter now upon a recapitulation of the difficulties between them, but it is well known that Pastor Boyesen inclined towards the "Academy views," while Pastor Manby represented the principles more popular in England and America.

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Gradually the aid formerly rendered by the Conference and Convention was withdrawn from Pastor Boyesen, who, on the other hand, never connected himself organically with the Academy movement. His society slowly dwindled away and some ten years ago became extinct. Pastor Boyesen, enfeebled by old age, withdrew from public activity; most of his former members united with Mr. Manby's society; others lost courage on account of the constant personal quarrels in the Church and withdrew from open connection with it; a few, however, identified themselves with the "Circle" of the General Church in Stockholm, which now is growing under the ministry of the Rev. Gustaf Baeckstrom.

Among the services rendered to the New Church by pastor Boyesen his literary work should not he forgotten. A number of the Writings were translated by him, both into Danish and into. Swedish, notably the only current edition of the TRUE CHRISTIAN RELIGION. He was also a poet of great ability, and wrote very many excellent hymns for the first Swedish Hymnbook of the New Church. Personally, he was a man of slender and delicate appearance, but of enduring strength and vivacity. When speaking of the truths of the New Jerusalem,-which meant nearly all the time,-his dark eyes glowed with rapture and from his whole personality there emanated a magnetism which had its fountain in no other source than a profound and sincere love of the Lord's New Church. C. TH. ODHNER.

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CATECHISM ON THE DECALOGUE 1917

     VIII.

     THE EIGHTH COMMANDMENT.

     Thou shalt not answer against thy Neighbor the Witness of a Lie.

     1. The original text of the Eighth Commandment.

     Translated literally this Commandment reads: "Thou shalt not answer against thy neighbor the witness of a lie," but it is usually rendered: "Thou shalt not bear false witness against thy neighbor." The general meaning in each version is the same, but the literal translation is in more exact correspondence with the internal sense of the text.

     2. The correspondence of the words in the text.

     The "neighbor" is everyone who is in good, and, inmostly, good itself. "To answer" against the neighbor, is to bring an accusation against good. The "witness of a lie" signifies the confirmation of falsity. To answer against the neighbor the witness of a lie means, therefore, to accuse good of being evil, which is done by the confirmation of what is false.

     3. The relation of the Eighth Commandment to the three preceding ones.

     The three Commandments which immediately precede treat of evil deeds beginning with the most gross and following with those of a more internal nature. The Eighth Commandment reaches still deeper toward the root of evil, treating of the sins committed by means of false words and springing from thoughts of falsity.

     4. The natural sense of the Eighth Commandment.

     The evil of lying is what is forbidden in the general natural sense of the Eighth Commandment,-the evil of falsifying the truth in any form or degree whatsoever, whether it be before a judge or before anyone else, or before one's own self within the thought by self-persuasion, and whether it be concerning the neighbor or concerning oneself.

     He that worketh deceit shall not dwell within My house: he that telleth lies shall not tarry in My sight. (Ps. 101:7.)

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     5. Perjury.

     The most grossly criminal form of lying is called perjury, which is committed when anyone, in the name of God or of any thing that is holy, falsely and blasphemously swears or affirms before a court of the law that an innocent person is guilty, or a guilty person innocent, of any crime of which he has been accused.

     I will be swift witness against false witness, saith the Lord of hosts. (Mal. 3:5.)

     6. Youthful lying.

Human nature is such that lying comes naturally to it. Even as Adam and Eve, after the fall, Sought to cover their nakedness with fig-leaves, so any child, when detected in wrong doing, will at once begin to make excuses in order to hide the evil and avoid punishment,

     There is nothing covered that shall not be revealed; neither anything hidden that shall not be known. (Luke 12:2.)

     7. Even a small lie is fruitful of evil.

     However slight the wrong doing, and however small the corresponding lie, there is nevertheless in each such lie a conjunction of the evil with its own falsity,-an unholy marriage which is always fruitful of a brood of further and worse evils and falsities.

     8. To excuse an evil is to confirm it.

     By making excuses for an evil we defend it not only before others but also in our own mind, and thus sheltered it shoots up like a weed in our understanding and strikes deeper roots in our heart. Thus it grows strong and multiplies until the whole mind is overrun and the seeds planted by God are choked in His garden.

     9. Boasting and exaggeration.

     A common form of untruthfulness among the young is the habit of inventing lies in telling of one's own doings and belongings; and of exaggerating in the style of speech, describing anything and everything as of greater importance than is warranted by the facts. All these things tend to envelop the mind in a sphere of falsehood, and are injurious to the virtues of modesty, exactness and veracity.

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     10. Habitual lying.

     It is well known that habit becomes second nature and inscribes itself upon the very body. With an habitual liar the fibers of the tongue have so set themselves in harmony with the habit of mendacity that the lies slip out as it were of themselves, and the constitution of the tongue finally refuses to serve in the telling of truth.

     Deliver my soul, O Lord, from lying lips and from a deceitful tongue! What shall be given unto thee, or what shall be done unto thee, thou false tongue? (Ps. 120:2, 3.)

     11. The growth of the habit.

     It is well known, also, that a person who often repeats a falsehood finally comes to believe that it is a truth; and that one lie leads to another lie. For falsities dispose themselves into a series, making a continuous connection, until they form the mind itself,-an understanding incurably diseased with duplicity and mendacity, which in the other life becomes a hell of falsity and insanity.

     We have made a covenant with death, and with hell we are in agreement; for we have made lies our refuge, and under falsehood we have bid ourselves. (Is. 28:15.)

     12. The wider natural sense of the Eighth Commandment.

     In a wider and deeper natural sense the Eighth Commandment is directed against all those more hidden forms of lying which spring from, a malicious intention to bring injury upon the neighbor by secret accusations and slanders against his character and good name.

     13. Gossiping.

     The evil of slander usually begins by indulging in the pleasures of gossip,-small talk, thoughtless and idle, about acquaintances and friends,-without any deliberate intention to harm them, but slightly derogatory to them, and pleasant to the love of self because it belittles the neighbor in comparison with oneself.

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     Thou shalt not go up and down at a talebearer among My people. (Lev. 19:16.)

     A talebearer revealeth secrets; bat be that is of a faithful spirit concealeth the matter. (Prov. 11:13.)

     14. The fruits of Gossip.

     In any society where the evils of gossiping, tale-bearing and back-biting are allowed to prevail, the fruits are dark thoughts and suspicions against everyone; sincere and genuine friendships become impossible; the cement of mutual love, which holds together every community, begins to crumble, and the society divides into hostile sections which finally fall apart.

     Where no wood is, there the fire goeth out; to where there it no talebearer the strife ceaseth. (Prov. 26:20.)

     15. Slander.

     A slanderer is he who from anger and hatred wilfully contrives or helps to spread a false report concerning the neighbor, in order to damage and if possible destroy the good name of an innocent man or society of men.

     Whoso privily slandereth his neighbor him will I cut off; him that hath an high look and a proud heart 1 will not suffer. (Ps. 101:5.)

     16. The despicable nature of slander.

     To fix suspicion and calumny upon a person who is not present to defend his good name, is in essence the act of a cowardly assassin who stabs from behind with a poisoned dagger. Slander, when once started, seldom dies, but works for years in secret, surrounding the victim with hidden enemies, and impairing or destroying his standing, his usefulness, and his happiness in life.

     A good name is better than precious ointment, and rather to be chosen than great riches. (Eccl. 7:1)

     They have sharpened their tongue like a serpent; adders' poison is under their lips. (Ps. 140:3.)

     17. Listening to slander.

     It is a fundamental principle of justice that every person is to be accounted innocent until clearly proved guilty.

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One who listens to slanders, without protesting against them, is therefore guilty of fundamental injustice; he becomes a partaker in the sin of the slanderer, even as one who receives stolen goods becomes a party to the theft.

     A fool is he that hideth hatred with lying lips, and he that uttereth a slander. In the multitude of words there wanteth not sin, but he that refraineth his lips is wise. (Prov. 10:18, 19.)

     18. Defending the neighbor.

     The spirit of charity demands that we, should defend the name of our neighbor, even as we expect that he will defend our name in our absence. Instead of listening to gossip and slander, and taking part in them a true man or woman takes delight in thinking of that which is noble and useful in the neighbor; or seeks to cover evident weaknesses with the mantle of charity, putting the best possible interpretation upon hid words and actions.

     And, above all things, have fervent charity among yourselves, for charity shall cover the multitude of sins. (I. Peter 4:8.)

     19. Flattery.

     Apparently opposite to the evil of slander is the habit of praising the neighbor to his face, paying direct compliments, etc. While beauty, strength, virtue and usefulness are worthy of praise, it is better to praise the neighbor to others rather than to himself, for direct praise is embarrassing to the modesty of a worthy person; it makes him conscious of himself and his merits while he is trying to ascribe all to the Lord; and if the praise is excessive it creates a suspicion as to the sincerity of the flatterer.

     A man that flattereth his neighbor spreadeth a net for his feet. (Prov. 29:5.)

     20. Insincere flattery.

     Deceivers make use of flattery as the: most potent means of gaining influence and dominion over the neighbor. By false-hearted praise of his merits and fulsome flattery of his weaknesses, they insinuate themselves like serpents into his affections, while at heart they despise him and seek to rule over him, nay, would be glad to destroy him in order to gain their own ends.

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     For there is no faithfulness in their mouths, their inward put is wickedness itself; their throat is an open sepulcher; with their tongue they flatter. (Ps. 5:9.)

     21. Deceit, the essence of lying.

     Deceit is the essence of the evil forbidden in the Eighth Commandment, for deceit is the deliberate plotting of the false thought proceeding from the intention to mislead and do harm. It is the falsity of evil and thus essential falsity.

     The Lord shall eat off flattering lips and the tongue that speaketh proud things; who here said, With our tongue will we prevail; our lips are with us; who is lord over us? (Ps. 12:3, 4.)

     22. The deadliness of deceit.

     Deceit is like a subtle poison which slowly infects the interiors of the mind with spiritual death. For a deceitful person continually meditates evil and feeds his understanding with this deadly food; he thus perverts his human rationality and destroys all the remains of conscience which, in childhood and youth, the Lord had stored up therein.

     Bread of deceit is sweet to man; but afterwards his mouth shall be filled with gravel. (Prov. 20:17.)

     23. Hypocrisy.

     Hypocrisy is deceit full grown, having finally formed the whole character of the man. A hypocrite is one who is able to speak and also to act like an angel, while within he is a devil continually cherishing nothing but the love of self and hatred of the neighbor. With such a man the essence of what is human has been destroyed, and he can no longer repent and be forgiven.

     They delight in lies: with their mouth they bless, but they curse inwardly. (Ps. 62:4.)

     24. Hypocrisy in Religion.

     A hypocrite loves above all to cloak his real self under the garb of religious virtue, piety, and holiness.

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The language of the Word and the Church is upon his lips and showy benevolence in his hands. But behind the mask he laughs at these things; believes in nothing but himself, thinks only of himself, and wishes well to no one but himself. He is consumed by self, which is hell.

     Woe unto ye, scribes and pharisees, hypocrites! For ye devour widows' houses, and for pretense make long prayer; therefore, ye shall receive, the greater damnation. (Matth. 23:14.)

     25. Why evil loves falsity and hates truth.

     Truth forbids evil and condemns it, and therefore evil fears truth and rejects it. But falsity favors evil, excuses and defends it, and therefore evil eagerly seizes upon falsity, feeds upon it, and by means of it executes its designs.

     And this is the condemnation, that Light is come into the world, and men loved darkness rather than Light, because their deed, were evil. (John 3:19.)

     26. Falsity is the power of evil.

     Good without truth is blind and without power: good intentions cannot effect anything without knowledge. So also evil without falsity is helpless, but by means of falsity it becomes powerful, and herein lies the danger of falsity, of any and every kind.

     For everyone that doeth evil hateth the Light, neither cometh to the Light, lest his deeds should be reproved. (John 3:20.)

     27. Falsity is the light of hell.

     Every fire produces its own light. Truth is the light which shines from the fire of Divine Love, but falsity is the dusky blaze that glows from the fire of infernal love. Truth steadily leads the way to heaven; falsity is the will-o'-the-wisp that leads the wanderer to hell.

     28. Truth is the Way.

     If a person does not know the road he cannot arrive anywhere. If he follows the wrong road he will never get to the right place. No man needs to take the wrong road, for the Lord in His Word has shown the right way to everyone.

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     I am the Way, the Truth, and the Life, No man cometh to the Father but by Me. (John 14:6.)

     29. Falsity is Misery.

     There is no human happiness in duplicity and deceit. A liar and deceiver thinks of all others as enemies who try to deceive and destroy him, even as he would do to them. His life, therefore, is full of worry and anxiety, and he is always in fear lest his lies be found out. There is no peace for him, day or night, in this world or in the eternal life hereafter.

     30. Truth is happiness.

     How much happier he who retains throughout life the child-like and youthful ways of simplicity and openness, frankness and sincerity,-the man who does not try to conceal anything, because he has nothing to conceal. Such a man is fearless and free, confident and cheerful, for he enjoys peace of conscience and tranquility of mind, and these are the supreme blessings of heaven.

     31. The affection of truth.

     So far as anyone loves truth, he wishes to know it, and is affected in heart when be finds it; nor does any other come into wisdom. And so far as he loves to do the truth he is sensible of the pleasantness of the light which is in the truth.

     32. Acknowledgment of the truth is the first step to forgiveness.

     If a child, instead of lying, will frankly acknowledge his fault to his parents as teachers, the way to forgiveness is opened at once. If, later in life, he has sinned, acknowledgment is again the first step to repentance,-acknowledgment before the Lord that the deed is a sin against Him. In admitting this the man has admitted the truth, and the truth will make him free.

     33. The spiritual sense of the Eighth Commandment.

     In its spiritual sense this Commandment is directed against those who, from a love of their own intelligence, pervert the spiritual truth of the Word which is the Doctrine of the Church. There is no truth that cannot be thus perverted by means of fallacious appearances, worldly sciences, or the reasonings of false philosophy.

     Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. (Matth. 7:15.)

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     34. Only those who know spiritual truth are able to pervert it.

     Spiritual truth cannot be perverted by those who are ignorant of it, or who openly reject it. It can be perverted only by those who have once received and acknowledged it, but afterwards so twist it and cut it asunder as to make it appear to agree with their own notions or selfish and worldly affections and ends.

     If ye were blind ye would have no sin; but now ye say, we see; therefore, your sin remaineth. (John 9:41.)

     35. The celestial sense of the Eighth Commandment.

     To "answer against the neighbor the witness of a lie" means in the inmost sense, to speak falsely concerning the Lord, who is our supreme and nearest Neighbor. This is done by perverting the Doctrine of the Church concerning the Lord, and is accomplished most effectually by casting doubts upon the complete truthfulness, authority and Divinity of the Divine Revelation in which the Lord speaks to men. To do this is to banish Truth itself from the Church, for the Word is the Truth, and the Truth is the Lord Himself.

     IX.

     THE NINTH COMMANDMENT.

     Thou shalt not covet thy Neighbor's House.

     1. The common purpose of the East two Commandments.

     As the preceding Commandments teach that evils are not to be committed by the deed of the hand or the word of the tongue, so the last two Commandments teach that we are likewise to shun the lust of all evils in the thought and intention of the mind, fat thus alone can we truly obey all the other Commandments.

     2. The difference between the Ninth and the Tenth Commandment.

     In a general sense these two Commandments are one since both of them forbid the evil of covetousness, which means lustfulness, but within they treat of two distinct evils. To lust for the neighbor's "house" is to lust for his worldly possessions, and this lust is of the love of the world. But to lust for his wife, servants, etc., is to lust for dominion over his internal possessions, and this lust is of the love of self.

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     3. The two universal loves of hell.

     As there are two universal loves that rule in heaven, the love of the neighbor and the love of God, so there are, opposite to these, two universal loves that rule in hell: the love of the world and the love of self. From these two evil loves all lusts spring forth perpetually like streams from their fountains.

     4. The literal sense of the Ninth Commandment.

     "Thou shalt not covet thy neighbor's house" in the literal sense means that we are not to cherish the evil of Envy, a passion which first manifests itself in a feeling of grief that others possess things that we do not have, and in the desire to deprive them of these things if we could or dared.

     If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. For where there is envying and strife, there confusion is, and every evil work. (James 3:14, 16.)

     5. The danger of cherishing envy.

     Envy, long cherished in the thought, is more perilous to a man than open anger, for it is a more deliberate evil, and, therefore, less easily wiped away. He who is envious is always discontent with his lot; he accuses the Lord of injustice, gives himself up to brooding and repining, and lays himself open to the influx of evil spirits who bring on dangerous diseases both of the mind and of the body.

     A sound heart is the life of the flesh; but envy is the rottenness of the bones. (Prov. 14:30.)

     6. Commandment, the opposite of envy.

     Better than all the pleasures of the flesh or the wealth of the whole world is contentment with the lot which Providence has assigned to us. In order to cultivate contentment we should consider the innumerable blessings which the Lord in His mercy has bestowed upon us, instead of lusting for those things which, for our own eternal welfare, He has withheld. A person who is content enjoys peace of the soul, cheerfulness of mind, and interior happiness in this world and hereafter.

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     Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let as he therewith content. (I. Tim. 6:6-8.)

     7. The wider natural sense of the Ninth Commandment.

     In a wider natural sense the Ninth Commandment refers not only to the lust for the possessions of others, but to the love of the world in general and the lusts for those things which the world can provide for the gratification of our bodily senses.

     Take heed, and beware of covetousness; far a man's life consisteth not in the abundance of the things which be possesseth. (Luke 12:15.)

     8. The relation of desires and lusts to the love of the will.

     Each general love is like a heart, surrounded by a derivative system of arteries and veins. And it is like a brain from which flows forth a system of fibres and sensory nerves. The blood vessels and nerves of a pure love are called affections and lawful desires, but those of an evil love are called concupiscences, cupidities, or lusts.

     9. The desires and lusts bring the love to view.

     No one is conscious of the nature of his internal love except as it manifests itself in its desires and lusts. In these the love of the will rises to the surface of the understanding, where it can be watched, examined and judged in the light of truth.

     I had not known what lost is except the Law had said, Thou shalt not covet (Rom. 7:7.)

     10. Lusts are the wild beasts of the heart.

     Each human heart is filled with countless affections, desires and lusts, which are like animals, clean and unclean. The good affections are like beautiful, innocent and useful animals, but the lusts of self and of the world are like wild beasts, filthy, cruel and dangerous. If these are not kept chained in their dens by sound reason and self-compulsion, they gradually creep up into the inner chambers of the mind and take possession of the whole "house" of our nearest Neighbor, who is God.

     11. Lusts are the flames of the fire of hell.

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     The love of evil is in itself the everlasting fire that burns in hell; and the lusts of evil love are the flames which are fanned into open blaze by the imaginations and fantasies of a perverted understanding. These flames in the life of the body give heat but also consume a man; and if not extinguished here, they return in the other life to torture him forever, because they are forever insatiable.

     12. The lust is the essence of the sin.

     The lust of evil is the essence of every sin, and the sin itself is essentially within the lust as a plant is essentially in the seed. To lust for the sin is to do it continually in the thought and intention, even though,-from fear of the consequences,-it is never committed in external act.

     13. Unless the lusts are broken, a man cannot be saved.

     It is known that a child is spoiled if it obtains whatever it desires. It is the same with an adult, for by nature every one lusts for nothing but evil. Unless, therefore, the power of the lusts is broken, a man cannot be saved; but it cannot be broken in a moment by any instantaneous conversion, for thus the whole life of the natural man would be destroyed. The lusts themselves must be eradicated, one by one, as a garden is cleared of weeds, slowly but thoroughly.

     14. The lusts of the flesh.

     Each of the bodily senses has its own delights, the enjoyment of which is orderly when governed by the love of use instead of the mere love of pleasure. If the latter rules alone, the delights of the senses are nothing but the itchings or lusts of the flesh, which man has in common with beasts. So far, therefore, as a man lives for such pleasures he becomes like a beast, nay, worse, for there is no beast so filthy, rapacious and cruel as the natural man when left to himself.

     Walk in the Spirit, and ye shall not fulfil the lust, of the desk; for the flesh lusteth against the Spirit, and the Spirit against the flesh. (Gal. 5:16. 17.)

     15. The lusts of the sense of touch.

     The most general and external of the lusts of the flesh are seated in the voluptuous pleasures of the sense of touch.

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The lusts of adulterous love arise from this most sensual source, whence they inflame the mind by filthy imaginations; but the delights of love truly conjugial flow forth from the soul and the spiritual mind.

     16. The lusts of the sense of taste.

     A man-beast revels in the indulgence of the lusts of the tongue and the palate, the luxurious eating and drinking for the sake of the taste alone and not for the sake of strength to perform uses to the neighbor. But a rational man looks upon such indulgences as swinish, and to him the thought and conversation on intellectual and spiritual things constitute the real pleasure of the table, for then he at the same time feeds his mind in company with good spirits and angels.

     17. The lusts of the nostrils.

     Among these may be considered, with women, the inordinate love of perfumery, and, with men, the immoderate love of smoking. To the young the smoking habit is physically and mentally injurious.

     18. Lusts of the ear and the eye.

     The delights of hearing and sight are the most refined and exalted of bodily pleasures because they are nearest to the rational mind. But if they are governed by the senses alone they are in themselves nothing but lusts of the flesh. But to a spiritual mind all things are spiritual.

     19. The Ninth Commandment in its widest natural sense.

     In its widest sense covetousness refers to those worldly lusts which dwell in the imagination above the senses, and which become worse and worse as they spring more immediately from the love of self. Such are the lusts of surpassing others in strength, beauty or skill; or of superiority in fashionable garments, dwellings and society; or in social position, fame, and most especially wealth. All these are of the love of the world when they look to the acknowledgment and applause of the world, without care for the approval of heaven and the Lord.

     Love not the world, neither the things which are in the world. If any man love the world, the love of the Father is not within him. (I. John 2:15.)

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     20. The internal sense of the Ninth Commandment.

     In its internal sense this Commandment shows the injury which the love of the world and its lusts inflict upon spiritual faith and charity with man. They drag the mind down to merely external things and bind it in the flesh and the world, until like an animal it is unable to look up to heaven. When all interest in spiritual things has perished, the man is spiritually dead.

     And the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the Word, and it becometh unfruitful. (Mark 4:19.)

     THE TENTH COMMANDMENT.

     Thou shalt not covet thy Neighbor's Wife, nor his Manservant, nor his Maidservant, nor his Ox, nor his ass, nor anything that is thy Neighbor's.

     1. The text explained.

     The "wife" signifies the affection of spiritual good and truth; the "manservant and maidservant" signify the affections of rational good and truth, serving the spiritual; the "ox and ass," the affections of natural good and truth. All these affections are the possessions of the neighbor's internal household, which are not to be taken away from him, and to which no injury is to be done.

     2. The general sense of the Tenth Commandment.

     Coveting the neighbor's wife, servants, etc., means in the general sense lusting to pervert the affections of the mind of any one by means of false persuasions in order thereby to gain power over him for some selfish purpose. The Tenth Commandment, therefore, involves in general the live of self, and in particular the love of dominion for the sake of self.

     3. The meaning of "self."

     By "self" is meant that proprium or ownhood which each one has inherited from generations of sinful ancestors and which he has further developed by actual evil in his own life. In itself this proprium is nothing but a horrible mass of evil tendencies and lusts, hopelessly corrupt and incorrigible.

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It cannot be reformed or regenerated, but must be conquered and trampled under foot, in order that man may receive a new and eternal life from the Lord.

     4. The love of self.

     The self or proprium being nothing but evil, it may be seen that the love of self is one and the same with the love of evil,-the love of all evil in general and the love of every kind of evil in particular. Hence it may be seen, also, that he who shuns the love of self strikes at the very root of all evil, and that there is no other thorough-going way of obeying all of the Ten Commandments.

     Woe unto you, scribes and pharisees, for ye clean the outside of the cup and the platter, but within ye are full of extortion and excess. Thou blind pharisee, clean first the inside of the cup and the platter that the outside may be clean also. (Math. 23:25, 26.)

     5. The love of self includes every evil forbidden in the Decalogue.

     It is evident that every form of evil arises from; no other source than the love of self. Hence flows every lust of the flesh and the world; hence every form of hypocrisy, deceit, lying and theft; every variety of sexual lust and adultery; every kind of hatred, revenge, anger and murder; every act of disobedience to law and order; all sorts of profanity and profanation; and, inmostly considered, it is the love and worship of self that destroys the love and worship of the one true God.

     For from within, out of the heart of man, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All there evil things come from within, and defile the man. (Mark 7:22.)

     6. The love of self, the opposite of all genuine love.

     The love of self is the perversion of the whole essence of genuine love. For love is an activity in the will, in which the subject pours forth its whole life in gift to the object beloved. But when the subject of love becomes at the same time its object, it is no longer love, but turns into hatred against everyone outside of oneself.

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     Love worketh no ill to the neighbor; therefore, lore is the fulfilment of the Law. (Rom. 13:8-10.)

     7. The corporeal origin of the love of self.

     Genuine love springs forth from the soul and flows thence into the mind and the body. But the love of self arises from the flesh, in the boiling up of dead and filthy particles of the blood, and thence it inflames the sensual imagination and corrupts the rational mind. In itself, therefore, it is a inmost corporeal fire,-gross, sensual and sordid above every other infernal love.

     8. The love of self is death itself.

     The Divine Love is Life itself, but its opposite, the love of self, is death itself. It breathes nothing but death and destruction against anyone opposing it; and finally it turns its fury against God Himself, who dwells inmostly in the human soul. He who hates God has separated himself from his soul: he has lost his own soul, and this is the same as death,-eternal death,

     He that loveth his life shall love it, and he that hateth his life in this world shall keep it onto life eternal. (John 12:25.)

     9. The devil and his kingdom.

     It is the love of self that rules supremely with all in the kingdom of hell, and it is this love that is meant by "the devil." By the side of this ruler of hell the vain Pride of self-intelligence thrones as queen, while all about the infernal pair a host of worldly lusts and insane persuasions are swarming like flattering courtiers and fawning attendants.

     10. The rule of heaven compared with the rule of hell.

     In heaven each one regards himself as living only for the sake of all others, and in consequence all live for the sake of each, But the rule of hell is: each for himself alone against all others; and in consequence the hands of all are raised against each one. In heaven each angel is a center of outflowing love and happiness to all, and all return love and happiness to each.

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But in hell each infernal spirit is a center of hatred, danger, anxiety and torment to all; and all return the same in full measure to each.

     11. The love of self takes all, but gives nothing.

     The love of self is always willing to receive every favor from others, but is never willing to give unless, it be from the expectation of return. It is like the color of dead black, which absorbs all the rays of light but reflects none. And it is like the Dead Sea, which has no outlet and which turns all the inflowing waters into deadly bitterness and filth.

     12. The self-centered mind.

     Like the spider in his web the love of self lurks in the self-centered mind. The lusts of evil are the threads radiating from it in all directions, and its cunning schemes and plots against the neighbor make the connecting woof of the web. Though its net is torn by every wind from heaven, the love of self keeps on weaving its machinations forever in hell.

     Their webs shall not become garments, neither shall they cover themselves with their works; their work, are works of iniquity, and the act of violence is in their bands. (Is. 59:6.)

     13. The love of self, universal among fallen men.

     That the love of self is universal with our fallen race may be evident to anyone who is willing to examine himself. From childhood and youth each one loves to have his own way, and the tendency of every one is to remember himself in every single thing: to think of himself alone, inmostly in the mind to talk continually about himself and what belongs to him; to regard himself as the first and only one; and to live in all things for the sake of himself.

     14. The growth of the love of self.

     As the love of self develops after the years of childhood its fruits show themselves in the ever growing evils of conceit, vanity, and pride; contempt for others in comparison with oneself; criticism and ridicule of every one; enmity against all who do not favor or agree with oneself; and finally in the delight of hatred and persecution, the joy of revenge, and the voluptuous pleasure of cruelty. All these evil affections, and worse, lie hidden with every one in the love of self.

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     15. The inhumanity of self-love.

     The love of self is inhuman because it destroys all affections and feelings; for other human beings, and if left unchecked by fear of others it would also destroy the entire human race. That such is the aim of unrestrained self-love may be seen from the bloody deeds of conquerors and tyrants in the history of the world. The same tendency may be seen throughout the Christian world in that modern evil which is generally known as "race-suicide."

     16. The Prevention of offspring.

     The most selfish and the most inhuman form of the love of self is the desired to prevent offspring in marriages. The most savage of beasts obey the law of nature in having offspring, and they give their life in defending their young. It has remained for the modern Christian world to invent the "Science of Birth Control,"-a science which teaches how men and women, "lay enjoy a thoroughly selfish life without the care and expense of having and raising the offspring of their own flesh and blood, which the Lord is willing to bestow upon them.

     17. The love of dominion for the sake of Self.

     As the love of self is the essence of the love of the world and of all other evil loves, so the love of dominion is the inmost soul of the love of self; for dominion over others is that for which the love of self is always striving as its secret aim. By the love of dominion is meant the love of being great and the greatest, in order to command the service of others, from the delight which is felt in the possession of power to inflict injury upon anyone who dares to oppose the will of one's self.

     Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let big be your servant. (Matth. 20:26, 27.)

     18. The love of dominion also universal with fallen men.

     That the love of dominion for the sake of self is also universal in the perverted human race is evident from, the universal tendency with children to quarrel and fight among themselves for the slightest cause, and from their desire to rule over brothers and sisters at home, and aver comrades in play and at home.

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Later in life it shows itself in the love of domineering in the house and, the family, over the wife or the husband, over relatives, friends and neighbors, and, if possible, over the fellow-citizens in the community, state and nation. Where opportunity is given this love rushes on and on, insatiably; it would rule over the whole world, if it could; and after death it strives for dominion over hell and heaven, and would thrust down God Himself from His throne.

     Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. (Matth. 23:11, 12.)

     19. The heavenly love of ruling.

     The infernal love of dominion is to be carefully distinguished from the heavenly love of ruling which springs from a powerful desire to be of service and use to many and to all. They who are in this love desire dignity and power, not for the sake of self-gratification but for the sake of their office and its use to the neighbor in the wider sense. Their command is the command of love, and then their rule is the rule of the Lord who is Love itself.

     Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. (Matth. 20:28.)

     20. The spiritual sense of the Tenth Commandment.

     In the spiritual sense the Tenth Commandment treats of the love of self and of dominion in application to the spiritual things of the Church. These evil loves completely destroy all love and perception of spiritual truth and good; and though the lover of self may profess faith, and even serve the Church, he does so only for selfish purposes and at heart denies and ridicules all things of religion.

     21. The celestial sense of the Tenth Commandment.

     In its celestial sense the Tenth Commandment makes one with the First; for he who loves himself alone and supremely, in reality adores himself as God, and acknowledges no other God. After death he openly claims divinity for himself, and is forever blazing with hatred against the Lord and against all who are in the love and worship of the one true God.

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     For all that is in the world,-the lust of the flesh, and the lust of the eyes, and the pride of life,-is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but be that doeth the will of God abideth forever. (I. John 2:16, 17.)

     22. That the way to salvation is not difficult.

     To shun at once all the evils, internal as well as external, that are forbidden in the Decalogue, is indeed difficult, nay, it is impossible in the beginning of the regenerate life. But it is neither impossible nor difficult to make an effort to shun some one evil at a time, if only a person learns to look with horror upon the love of self and learns to look to the Lord as his only help. The Lord Himself will then resist all the evils in the man and will gradually remove them all from him.

     Take My yoke upon you, and learn of Me: for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy and My burden is light. (Matth. 11:29, 30.)

     [THE END.]

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CHURCH AND THE WAR 1917

CHURCH AND THE WAR ALFRED E. FRIEND 1917

EXTRACTS FROM A LETTER.

Now, we are comrades in arms against the implacable foe of liberty and freedom. It fills us with joy over here to feel that at last we are reunited as brothers defending a righteous cause against organized evil. The union which has now been formed will, we hope, never again be severed. Your President's speech has been read with rejoicing and relief, for it has been an intolerable strain to fed that the great freedom-loving republic of English-speaking men was cold to our cause. What a magnificent exposition that speech is! How it will be read over and over again, here in England, with affection and gratitude that at last the true inwardness of this diabolical combat is seen and realized by our brethren in America. It has taken a long time, but at last we are joined to free the world from the hellish tyranny enthroned in Germany. To quote one writer: "The answer to Russia has not come 'trembling;' it has come in the accents of thunder. The Russian revolution itself is hardly a greater event than that speech in Washington which has made this Easter week forever memorable. Its effect on men in this country was like the lifting of a shadow,-like the call of a trumpet; to great deeds. We can conceive what its effect was in Russia,-and in Germany if Germany was permitted to hear it. And what was the meaning of this universal response? It was not the merely selfish feeling that we had a new and mighty ally in our need. It was something deeper and better than this. It was that in that speech President Wilson spoke for the general heart of man; nailed on the mast of the world the forgotten ideals with which we began the struggle; repudiated the eternal hates and revenges that would make this world a hell for our children; pointed with the finger of embattled Freedom at the blood-stained system that has dragged Europe to ruin; pronounced the doom of the despots in every land, and gave humanity the vision of a world society based on liberty and justice and eternal right."

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     We often wonder what is the significance of these tremendous events for the New Church. That they do have some relation to the establishment of that Church is not to be doubted. There is much guess-work indulged in, but it seems to me that no certainty can be arrived at. Personally, I believe that civilization in Europe will never recover from the blow, and that the Allies' victory is given purely for the sake of liberty and freedom, for in such soil only can the Doctrine obtain any foothold. By this means alone can the Lord ensure continuance of His Church, but that it will grow in the nations of Christendom, so as to become a Church triumphant, I do not believe. Were Germany to be victorious, the results of the Last Judgment would be nullified in the extinction of freedom, of thought and liberty of the person among men; hence would supervene the death of the New Church. The victory, however, of the Allies does not mean that the Church will be with them in heaven for many ages, but from them will the light extend to those heathen races in which it will develop beyond conception, while the Christian races will die out to a large extent as the result of internal evil. I think this to be the case, because I see no sign in the Old Church of any reformation, and among the people there is no recognition of spiritual or divine things,-they are neither cared for nor wanted. If the war were to end tomorrow the people of this land would rush more deeply into luxury and selfishness, paying no regard to the Word or the things of eternity. The case with Christians is hopeless when one considers their attitude to religion. All we can hope to do is to gather all those who will come into the Ark; and the results of the war will enable us more actively and powerfully to do this.

     Hail Columbia!

     London, Eng., April 9, 1917.

          ALFRED E. FRIEND.

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NATIVE MOVEMENT IN SOUTH AFRICA 1917

NATIVE MOVEMENT IN SOUTH AFRICA F. E. GYLLENHAAL 1917

For NEW CHURCH LIFE:
     In the NEW CHURCH LIFE for November, 1916, on page 699, you reprint from "Pastor Bronniche's Danish paper, the NORDISK NYKIRKELIGT TIDSSKRIFT," the following letter from Mr. O. E. Prince, the Secretary of the Foreign and Colonial Missions of the General Conference:

     "I have noticed that you have reproduced from. NEW CHURCH LIFE the article concerning the work among the Basutos. As this article is not quite correct, I would be pleased if you would, in as prominent a manner as possible, in your next issue, call attention to the fact that the account is unsatisfactory, and that about a year ago, before the account in NEW CHURCH LIFE appeared, the then secretary of the Foreign and Colonial Missions, (the Rev. L. A. Slight), was in correspondence with the native ministers, and that it was not known to the Durban Society until Rev. L. A. Slight inquired from them concerning the natives who had been in correspondence with him."

     Although I did not write the article referred to by Mr. Prince, I sent to Bishop N. D. Pendleton the documents included in the article, also I wrote the letter which occupies about ten pages of the article; therefore, naturally, I am interested in learning in what respect the article is "not quite correct," and the account "unsatisfactory." If Mr. Prince's criticism is simply that credit was not given to the Rev. L. A. Slight for corresponding with the native ministers and the secretary of the Durban Society, I would reply that the omission was owing altogether to ignorance of the facts on my part; for, when my report to Bishop N. D. Pendleton was written, I knew only what was included in that report and in the documents forwarded together with it. However, since the publication of Mr. Prince's letter, Mr. R. M. Ridgway, the Secretary of the New Church Society in Durban, has found a letter, (mislaid some time ago), from the Rev. L. A. Slight. This letter reads as follows:

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150 Gorange Avenue,
Werneth, Oldham,
26th February, 1912.

Dear Mr. Melville,
     Thank you very much for your letter, and for the interest you have taken in this matter on our behalf.

     Mr. J. Mooki continues to write. He sends a list of the priests in this African Catholic Church, of which he appears to be the head. So far he discloses no knowledge of the essentials of the New Church teaching. I am at a loss to know how our Church became known at Krugersdorp. There will be no harm in sending them a little New Church literature. Yours sincerely, (Signed) LEWIS SLIGHT.

     Obviously this letter is a reply to one from Mr. Ridgway about Mr. Mooki, and it seems to indicate a still earlier letter from Mr. Slight; to Mr. Ridgway on the same matter. Unfortunately, at the present time Mr. Ridgway is unable to find those letters or copies of them.

     It is true that I knew of the correspondence between Mr. Slight and the natives of South Africa prior to the discovery of the above letter, yet subsequent to the publication of the article referred to, inasmuch as the Rev. J. F. Buss, on his visit to Durban in May, 1916, showed me the whole of the correspondence to date between the Foreign and Colonial Missions of the General Conference and the natives of South Africa, and others interested in the matter. But it never occurred to me at the time to ask permission to make copies of that correspondence, or of the letters which we in Durban have mislaid or lost. Nor did it then or later occur to me to write, on the strength of my rather hasty perusal of that correspondence, to NEW CHURCH LIFE and make acknowledgment of Mr. Slight's part in the work of establishing the New Church among the natives of South Africa. Now, however, I would both ask and urge that the secretary of the Foreign and Colonial Missions of the General Conference publish the whole of that correspondence in the interest of the future complete and accurate history of the beginning and establishment of the New Church among the natives of South Africa.

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     Permit me to call attention to the fact that for a knowledge of all that happened before the visit of the Rev. S. M. Mofokeng and Chief Moshe Monyeke to Durban in May, 1916, we have to
depend on, first, whatever correspondence was carried on and has been preserved; and, secondly, the memories of the natives. The latter source of information is not altogether reliable.

     I trust that this reply will satisfy Mr. Prince, also that he will see fit to publish the correspondence asked for, or at least to let me have a copy of it, or of the letters which concern the New Church Society in Durban and its secretary.
     Very truly yours,
          F. E. GYLLENHAAL.
Durban, Natal, S. A., March 1, 1917.
CRITICAL, DOGMATIC OR CORRELATIVE POSITIONS 1917

CRITICAL, DOGMATIC OR CORRELATIVE POSITIONS E. E. IUNGERICH 1917

Editor NEW CHURCH LIFE:
Mr. F. Hodson Rose's communication in your April issue, to challenge Mr. Arthur B. Wells' dictum about an erroneous conclusion by Swedenborg in regard to science, interests me because it calls attention to three attitudes in regard to apparent discrepancies in the Revelation to the New Church. There is the "critical" position taken by Mr. Wells, which Mr. Rose challenges as "discrediting the truth of Divine Revelation." There is Mr. Rose's position which, though with no intention to discredit it by the title I assign it, I crave his indulgence for calling the "dogmatic" position. And there is, thirdly, a position which Mr. Rose, I fear, has failed to understand, but which he solemnly warns Mr. Wells against, as if it were a veritable Tartarus, a ne plus ultra in comparison, with which even Mr. Wells' position would seem, mild. Mr. Rose humorously characterizes it as a position held by "the votaries of that interior (?) thought which delights in detaching fragments from the unfinished, unpublished manuscripts and using them as levers to destroy our confidence in the truths of that Divine Revelation which is the Second Advent of the Lord."

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     The "dogmatic" position simply asserts that everything said by Swedenborg in what constitutes the Revelation to the New Church is true as literally stated. I believe that this in many ways marks a vital and extremely useful attitude in our bearing towards Divine Revelation. Just as we must first acknowledge that there is a God, before the road to discern some generals in regard to His quality is open to us; it behooves us first to acknowledge that what He has said is "true anyhow" before it is possible to ascertain precisely what He means or else to relate in the proper order and subordination the various truths of His several utterance.

     My impression is that Mr. Rose holds this attitude only towards the books actually published by Swedenborg after the date, Aug. 7, 1747, and that to widen the range further would to him involve the danger of weakening the force of the Divine Truth by dint of contact with what is possibly false. Many widen the range to include all the unpublished manuscripts after that date, a few would include the ADVERSARIA and the WORSHIP AND LOVE OF GOD; and I am willing to extend the range of what is "true anyhow" as far back as 1710, though distinguishing between truth a priori and truth a posteriori.

     This "dogmatic" position becomes a weakness and not a strength, if we simply stop in the assertion of our belief without entering into further inquiries. Another weakness is that it usually presumes every statement in the Writings to be perfectly obvious and plain and that every one, be he dullard or sage, can understand precisely what each literal utterance means. It apparently disregards the fact that truths are of different orders, some genuine, some rational appearances, and some sensual appearances; and regards it incompatible with Divine Honesty to assume that some statements in the Writings were not meant to be taken in the most obviously literal, matter of fact, way of merely sensual imagery.

     The "critical" position takes it for granted that Swedenborg meant precisely what he said in the most literal construction that can be put on the statement. Those holding it feel it a matter of intellectual honesty with them to point out, regardless of any obloquy or persecution that this courageous behaviour may entail; what they consider to be untenable, in its literal declaration.

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The weakness in this position is that it tends to make the individual and his limited range of knowledge a sort of arbiter; and often in matters where further experience and light may eventually show Swedenborg to be either literally accurate, or else not to have meant what he said to be taken in so crassly literal a way as the critic has assumed.

The third, or "correlative" position, is an interior development within the "dogmatic" position. Its votaries have no intention to deny any truths of Divine Revelation, but merely to point out their adjustments to one another and their relations to truths of science. In the process of such adjustments it possibly happens that those who hold truths in an incredibly hard and limited way, (see A. C. 7298), so that they actually militate against the recognition and acceptance of equally important truths, will have to suffer some mental perturbation in which it will seem to them, as Mr. Rose expresses it, that "levers are being used to destroy their confidence in the truths of Divine Revelation." But this is quite as likely to be because of a lack in their own power of mental extension and accommodation; and may not always be the fault of those anxious to prosecute certain intellectual inquiries.

The expression, "interior thought," used reproachfully by Mr. Rose as a sort of campaign slogan to down something he is opposed to, is too fine an expression to serve a purpose of sarcasm. For is there a Newchurchman worthy of the name who is not desirous to think more profoundly and thus more interiorly in regard to some points of doctrine? Swedenborg, in fact, chides the angels on one occasion for not looking more interiorly into his thoughts before they blamed him because of certain expressions they had put a false literal construction on, (T. C. R. 26); and he surely could not have appealed thus to them if there was anything wrong about recommending people to think more interiorly, or if this could not be done without the presumption that the exhorter is a very conceited person eager to point out other people's stupidity for the sake of showing his own superiority by contrast. As a pertinent case in point, is it or is it not Proper for one who believes the Writings to be God's Word, to feel he has an interior view of what the Writings are?

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Of course, one who has not accepted this altogether may misconceive his attitude in the matter and suffer his pronouncement to be a matter of vainglory. But it is necessarily so? May it not be a simple statement of what is the truth, not coupled with any pride, and merely desirous of arousing another's attention for the sake of communicating a similar benefit to one who may be willing to listen?

     As an example of the operation of these three attitudes, let us take the following well known statement adduced by Swedenborg in support of the teaching that the soul is from the father and the body is from the mother, viz:

     "An infant is born black from a black or Moor by a white or European woman, and conversely (D. P. 2773)

     Devotees of the "dogmatic" position might feel some reluctance about insisting that this must be accepted as a purely literal fact of experience; or that otherwise confidence in Divine Revelation would be injured.

     Those imbued with the "critical" spirit could probably point out that Swedenborg in guileless simplicity actually, believed that a white man's child by a black woman would be born literally white and conversely; and that this constitutes an error.

     The votaries of the interior thought or "correlative" position would doubtless suggest that Swedenborg may not have meant this to be taken in so concrete a way. They would say that all he meant to teach was that the offspring of a black father showed indubitably in his outward appearance that he was of "black" paternal origin; whereas the one with a white father showed he was of "white" paternal origin.

     There are in the General Church votaries of each of these positions. Time will show which of them is the most beneficial to the development of the Church rationally among us. In the meanwhile it cannot fail to be profitable to have such test cases presented as that Mr. Rose has; put on the carpet, provided we can cultivate a spirit of tolerance and not put the worst interpretation on the others' viewpoint. E. E. IUNGERICH.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The Spring Meeting of the Bryn Athyn society was occupied chiefly with a report from Mr. Otho Heilman as to the year's work in the Elementary School. Mr. Heilman compared the quality and quantity of the work done with that in public schools of corresponding grades, and showed that in addition to carrying from three to six more subjects than most schools, the Bryn Athyn school did a higher grade of work. In the place of the usual reports from the various teachers, the members of the society were invited to inspect the fruits of their labors in the class rooms, and it was generally felt that the work of the pupils was of unusual interest and excellence.

     The departure of five of our members, namely, Mr. Robert B. Caldwell, Mr. Edwin T. Asplundh, Mr. Gerald S. Glenn, Mr. Fred. Synnestvedt, and Mr. Madefrey Odhner, for the officers' training camp at Fort Niagara, has made a serious hole in our society, and has also occasioned some readjustments of society activities. The Finance Board has appointed Mr. Leonard Gyllenhaal to succeed Mr. Asplundh as society treasurer, and Mr. Gyllenhaal will also succeed Mr. Caldwell as president of the Civic and Social Club until the next election.

     The organization of a Red Cross unit in Bryn Athyn has lately been accomplished by the energetic efforts of some members of the Ladies' Aid. There was some difficulty in obtaining separate recognition, owing to the proximity of Bethayres and Huntingdon Valley, with whom the Red Cross Society wished us to amalgamate, but it was finally demonstrated that Bryn Athyn was able and willing to maintain its own unit. There are now over 70 members in our community, and many hours a week are being spent in carefully planned work on behalf of the soldiers. Mrs. Robert M. Glenn is the president of the local chapter.

     Social events during the month have included the presentation of a play by the Civic and Social Club, which netted about a hundred dollars towards paying off the Church debt, and an interesting lecture by Mr. Maurice Joy, of New York, on "The Irish Question." The school activities have included the Junior and Senior Dances, whose recurrence suggests that the end of the school year is at hand. A large number of our people visited Philadelphia on May 9, to take part in the celebration of the visit of the French envoys to that city, and the schools were also given a holiday in honor of the event.

     The work on the new church building has made a spurt with the coming of spring. The latest of note is the completion of the nave roof; a beautiful structure of white oak. The vaulting over the Sanctuary is also completed, and practically the whole building is now under its own permanent roof. This spring will see the beginning of the work on the tower, models of which have been engaging the attention of the architects for some time.

     The weekly suppers and classes have now been closed for the summer; the young men's class, and the ladies' class in the "CONVERSATIONS ON EDUCATION," will however, continue until the end of May. D. R.

     PHILADELPHIA, PA.-The Second Local Assembly of the Advent Church opened on Saturday evening, April 14, in the assembly room at the Church building. The meeting was opened by a lesson from the Word, prayer, and a hymn.

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The Bishop then introduced the subject of the evening, "Means for Society Building." Some extracts from his address follow:

     "I want to raise a question in your minds with reference to possible modes and methods of building the Church, but more particularly with regard to your own responsibility in that connection; to the upbuilding of the Church, not only within yourselves, but outside of yourselves. There has been a remarkable internal development in the Church from the beginning. A remarkable number of New Church men and women have entered into the spirit and life of the Doctrines, and have taken a great part in the work of formulating them in their adaptation to human states.

     "The Lord cares for every soul, and leads that soul to its spiritual and natural food. Yet it is not right for us to trust in the Lord's Providence to the extent that we cease to work; that we let our hands drop and become discouraged; that we cease all effort to communicate what we have to others.

     "There are two kinds of people who may be called the remnant, that may be drawn into the New Church, and the appeal of the Church has been largely to one class, who are indeed very few; namely, those whose minds are prepared by the Lord to such a degree that when they hear the truth, it enters, and they come with great enthusiasm into the Church. There is another class which is as numerous as the numbers of children and well disposed people.

     "I could wish that every member of our Church was always ready when occasion offered to testify to his faith. Out of the fulness of the heart the mouth speaketh. If we read the Writings, and live them ourselves, so that they are actively in our hearts and minds, then the mouth will speak the things of the mind. Would to God that all Newchurchmen so had the spirit of the New Church in themselves, that each one in his own environment stood forth as a distinct and different man from all others by virtue of his religion. It is my prayer that the Church may be a living Church, filled with the apostolic spirit, the spirit that wills to give what it has to others, especially spiritual gifts."

     At the Sunday service, the Bishop officiated, assisted by our leader, Mr. Karl Alden. During the early part of the service the rite of Confession of Faith was administered to Miss Ethel Soderberg. Miss Soderberg made an oral-confession of her faith; an innovation in the ceremony which was new to the Advent Church, and the effect was very pleasing. The Bishop delivered a powerful sermon that was particularly fitting to the occasion, taking his text from Rev. 2:1, "Be thou faithful unto death, and I will give thee a crown of life." He pointed out that the greatest barrier to real Church growth is self-love. This can only be overcome by temptations; therefore, we should not pray to be relieved from the suffering of the temptation, but we should pray for strength to remain faithful throughout it; pray to be victorious, for only so can we remove self-love. For it is unto the death of self-love that we must be faithful, in order to receive the crown of life.

     After the sermon, the Holy Supper was administered to fifty-five communicants.

     On Sunday evening, under the able toastmastership of Mr. Karl Alden, we enjoyed banquet, whereat was discussed the topic of "Church Building" in its special application to our own society. A large number of friends from Bryn Athyn attended, and the evening was a stirring one, or, as some expressed it, a regular old-time Academy feast of charity. From it the members and visitors departed fired by a new resolve to carry the love of the Church, and the work of the Church into their daily lives; to spread the glad news involved in the message to the New Church.-"Nunc Licet."

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     PITTSBURGH, PA.-On Friday evening, May 11, instead of our regular class, we had a Flag Raising, followed by a supper to one hundred of our people. Mr. D. E. Horigan, the donor of the pole and flag, tendered his gift with some earnest words. Mr. Jacob Schoenberger, representing the Church Committee, received the gift and thanked Mr. Horigan with warm words of loyalty, and spoke of the duty of protecting this emblem of our country. The ceremony concluded with a prayer by the Pastor.

     After reassembling inside, we sang several patriotic songs, and the new "Alma Mater" song, and all sat down to a supper, which was followed by speeches. It is evident that there is here on lack of a consistent and religious sense of our duty to our country, and our President may be sure that there will be here no turning back, nor holding back. The fact that it is all so thoughtful and as yet lacks the "battle ardor" is by no means a sign of weakness. That ardor will come as it is needed, and its quality will be according to the deliberate purpose and quality of the affection and thought that enters into it in the beginning. As it is written in the DOCTRINE OF CHARITY, 166, concerning Charity in the Common Soldier: "Before the battle, he raises his mind to the Lord, and commends his life into His hands; and when he has done this, he lets his mind down from its elevation into the body, and becomes brave; the thought of the Lord, of which he is then unconscious, still remaining in his mind, above his bravery. And then, if he dies, he dies in the Lord; if he lives, he lives in the Lord."

     Those who have lived in Pittsburgh know that we have long had an ancient and hoary mortgage imbedded in our corporeal tissues, like an inveterate tumor, sucking into its parasitic structure a portion of our life blood. Last fall we determined to make a substantial reduction in its size. The Harvest Festival brought in a goodly amount, and on March 8 the Little Theater Company gave a benefit. The result was the paying off of a total of twelve hundred dollars. How it happened nobody seems to be able to tell, and we were all somewhat dazed by our success.

     While the stage was still up, the school children gave a very charming fairy play, followed by a more pretentious classic, viz., "Iphigeneia in Aulis." That children of twelve and under could handle such a serious play so convincingly is no mean tribute to Miss Vida Gyllenhaal, who trained them. That the plot of the play centers about human sacrifice seemed to disturb them as little as the story of Abraham's attempted sacrifice of Isaac, or Jephtha's vow. Here, by the way, is comfort for those who are worried about the ill effects of some of the moving picture shows. Many things do not impress children as they do adults. However, this wonderful Protection that their good angels ever give should not be imposed upon, and we need to exercise what care we can to keep children from indiscriminate attendance, and also to draw them out and discuss with them what they see, so that they may do a little sifting for themselves. Meanwhile, it must be admitted that a vast amount of useful information is being disseminated via the movie screen that would otherwise reach very few, if, indeed, it were preserved at all.

     Our Assembly was a great success, which greatly increased our regret that there were so few visitors from the other centers in this district. We hope that this will not be the case hereafter when it is realized that the date is permanently changed from October to March. At our opening session, instead of a written address, our Bishop gave us a straight talk upon one of our chief weaknesses; namely, our increasing tendency to keep our beliefs to ourselves, and not to do all in our power, as our elders did, to spread them to others.

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He reviewed the history of the "Academy" movement; how, when we realized that the Old Church was not likely to come over in any great numbers to the New, we concentrated our efforts upon the work of conserving what we had, and especially our children. This, he said, has been more successful than we had any right to hope, and nothing must be omitted to do this work, and do it first. But our duty does not stop there. Any church which has not the zeal and the confidence in the importance of its Divine Truths, to do whatever cart be done in a rational and consistent way to extend them to others, will die from the very absence of this activity. This thought, and this duty became the leading theme of the whole series of meetings. At the men's luncheon on Saturday, at a downtown hotel, thirty-two gentlemen discussed very actively some propositions advanced by Mr. Alvin Nelson, of Glenview, as to feasible methods of reaching selected "prospects," by form letters and simple, concise literature, which needs to be prepared with the greatest care.

     In the evening we listened to a paper by Mr. Nelson upon New Church methods of financing Church uses, and also to a zealous appeal from Mr. Theodore Pitcairn, in favor of advancing our banners by aggressive work.

     The sermon on Sunday, by the Bishop, was a clear and interior handling of the topic of Resurrection, especially of what was involved in the Lord's Own resurrection. The Holy Supper was administered in the afternoon.

     The climax of the series of meetings was the banquet on Monday evening, which, as the Bishop was good enough to say, was one of the most satisfactory and delightful meetings that he had ever attended in Pittsburgh. Speeches were made by Mr. Blair, Mr. Herman Lechner, and the Pastor. The Rev. Wm. Stockton read a poem, and the Bishop once more voiced the aroused zeal of the whole congregation, by his final speech of encouragement. There were a number of the North Side society present, who added very much to the happy sphere prevailing. H. S.

     CHICAGO, ILL.-A meeting which was far too worthy of note to pass without general notice and record was held at the Sheridan Road Church Parish House in Chicago, on Sunday, April 22d; Certain members of the Chicago Society of the General Convention have been exerting an estimable influence of late toward the worthy object, in my opinion, of obtaining greater harmony, fraternity and co-operation between the members of the Convention and those of the General Church, especially with the thought of their doing some general kind of missionary work together. As a result of this movement the ladies of the Sheridan Road Parish issued invitations to the members of the Immanuel Church, the Sharon Church, and the Chicago Swedenborg New Church Society, as well as to the three parishes of the Convention Society in Chicago, to Supper on the date named. This was, in fact, the second meeting of its kind, the first being held at the Kenwood Church. The attendance at this second meeting was about 216, including children who also were cordially invited. There were about 67 representatives of the General Church, 16 of whom were from Glenview, the rest from the two Societies in Chicago. The capacity of the parish house was taxed, but seats were provided for all at a series of tables, and the ladies who furnished the food and service for so large a crowd certainly deserve special mention as having done wonders.

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     The use of such a meeting, which some doubted, was certainly demonstrated, if in nothing else than the pleasure of meeting with so large a gathering of New Church people. It produced a sphere the value of which all present must have felt, and which made a happy atmosphere for the several speeches which followed. Mr. L. Brackett Bishop, a toastmaster already celebrated, was in the chair on this occasion. The Rev. John Saul opened the program with a speech of welcome to visitors. Dr. J. B. S. King, who made the why-we-are-here speech, eloquently enlarged upon the idea of elevation above the ephemeral and circumstantial to general and universal thought and use. His oration was followed by one from Charles Francis Browne on the subject of "the Future," to the effect that it should be made synonymous with Hope, and should be divorced from anxiety so long as there is charity and a will to do what lies immediately ahead. Mrs. Mabel Pearse read an excellent paper on the duty and possibilities of evangelizing, a paper showing conversance with the Writings and affections for them. Mr. Alvin E. Nelson spoke of the valuable work being done by both the Convention and the General Church and of the possibility of at least appreciative reciprocation between the two schools of thought and practice in the Church, making the point that it must be of Providence that our organizations are separate, and comparing the state to that of the English and French armies fighting under separate organization but united end,-and fighting better so than if they were forced into an unnatural unity of command. The formal program of speeches was closed by one from the Rev. Louis Rich, who spoke with much wit and good-nature about some of the differences between the attitude of Academy and Convention men in the past, and admitted the possibility of each group learning something from the other. There were other speakers,-Mrs. L. B. Bishop, Mr. C. C. Cobb, the Rev. Messrs. Willis L. Gladish, John Headsten and others,-but none of these exceeded the two-minute limit, or if they did, were gracefully silenced; and the whole affair was over by 9:15 p. m. The thunderous noise of children who had been romping in the room overhead had by this time subsided. But for a while they had a "rattling" good time. Enrollment books had been passed around while we were at table. And after the speeches motion was made that those persons who had signed their names in these books should thenceforth constitute an organization to be called the Chicago New Church Alliance, whose object should be co-operation in promoting general evangelical and social uses. A committee was also appointed to arrange for a future meeting of a similar character at which to report upon the outlook for such co-operation.

     There seemed to result from this meeting a general feeling of satisfaction with it and of pleasure in the friendly sphere that prevailed. GILBERT H. SMITH.

     REPORT OF THE VISITING PASTOR.-On my spring trip, the first points visited were WINDSOR, Ont., and DETROIT, places opposite each other on the international boundary. Services were held in Windsor on Sunday morning, March 25th, there being an attendance of nine persons, of whom eight partook of the Holy Supper. In the evening of the same day services, under the auspices of the General Church, were held in Detroit, at the house of Mrs. Graham. Twenty-eight persons were present, all of whom were New Church people. After the services about an hour was spent in doctrinal questions and answers. The subject receiving principal consideration was that of New Church baptism as the door of entrance to the New Church.

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On Monday evening a doctrinal class was held in Windsor at the house of Mr. and Mrs. Alfred Bellinger, and on Tuesday evening there was another class at the house of Mr. and Mrs. Cook, in Detroit.

     Five days were next spent at CINCINNATI. Two doctrinal classes were held, at the second of which there was an attendance of fourteen. At the services on Sunday, April 1st, eleven persons were present, and there were six communicants. When I began my visits to Cincinnati three years ago, the Circle consisted of two families; now there are four. This can, I am sure, be considered a very satisfactory rate of increase. An enjoyable feature of the visits to this place is the daily luncheon of the men of the circle down town. Formerly there were three of us, now there are six, the latest addition being Mr. Fred. Merrell.

     Two weeks, from April 2nd to the 16th, were given to MIDDLEPORT. As usual, the program provided something for every day of this time. There were Sunday morning services, four missionary services, doctrinal classes, ladies' meetings, men's meetings, children's services, and a social supper. The first Sunday was Easter, and the services were appropriate to the day, including the Holy Supper. On the second Sunday, after services, the members gathered at the house of Mr. and Mrs. Demain, whose infant child and also that of Mr. and Mrs. Fred. Davis were then baptized. On account of sickness in some families and also because of the prevailing had weather, the attendance at services and meetings was not so good as at former visits; still, at the services on the second Sunday there were twenty-three present; at one of the missionary services we had eleven strangers; and at the supper we numbered twenty-two.

     April 18th and 19th were spent with Mr. and Mrs. William Parker at CLEVELAND. On each evening we had a little gathering at which there was conversation on the doctrines. On the second day the Rev. Mr. Lathbury, the pastor of the Cleveland Society, and Mrs. Lathbury were at the Parker's to dinner, and we spent a most enjoyable afternoon together.

     From here I went to ERIE, Pa., for four days. The first evening, April 20th, a young people's doctrinal class was held. The next afternoon a children's service was held at the house of Mr. and Mrs. Edro Cranch. On Sunday, the 22nd, services were conducted at the same place, with an attendance of twenty-two, of whom four were strangers. There were eight communicants. In the evening there was doctrinal class. And on Monday evening there was a delightful social at the house of Dr. and Mrs. Edward Cranch, at which twenty persons were present

     The last point visited was BUFFALO, in response to an invitation from the president and the trustees of the Convention Society there, which has been without pastoral ministrations since the beginning of the year. On Thursday evening, April 26th, at a gathering at the church I gave an address, taking as my theme the teaching that the revelation given the New Church surpasses all previous revelations in excellence. It was shown wherein this surpassing excellence lies, namely, that the Lord reveals Himself, on every page of the Writings, as the Divine Man who is Divine Love and Divine Wisdom, and thus enables us to know Him and to approach Him with a spiritual idea of Him; and according to the idea of God is His presence and conjunction with man. After the address, a social evening was spent. Twenty-two persons were present. On Sunday, the 29th, services were conducted, at which there was an attendance of forty-seven. A young couple and their infant child were baptized and by authorization of the officers of the Society, I received the two adults into membership in the same.

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After the sermon the Holy Supper was administered to twenty-five communicants. F. E. WAELCHLI.

     MR. BOWERS' MISSIONARY WORK.-My spring trip on the circuit began on March 16th, and the first place visited was Kitchener, Ont. On Sunday, March 18th, the Rev. H. L. Odhner conducted the worship and I delivered the sermon,-on Levit. 26:3, 4. It was a pleasure to have the usual visit with Pastor Waelchli and the assistant minister of Carmel Church, and also to meet several of the members at their homes.

     At Milverton, Ont., on Sunday, March 29th, we held services with sermon and the administration of the Holy Supper at the home of Mr. F. Doering and family, six miles from the town.

     In Hamilton, Ont., Mr. James Lennie, the one thoroughly interested member of the General Church, was visited on March 28th. The evening seemed very short, and we did not have near time enough to finish our talk.

     At Erie, Pa., vigorous work is being done by our visiting pastor in his quarterly services. I preached for the Erie Circle on Sunday, April 1st.

     In Youngstown, O., on Easter Sunday, April 8th, services were held at the home of Mr. Solomon Renkenberger and family. An extempore discourse was given on the Lord's Resurrection. Ten persons were at the meeting, and the sacrament of the Lord's Supper was administered to the eight adults.

     Near Columbiana, O., on Sunday, April 15th, at the home of Mr. Jacob Renkenberger and family, eleven were present, three being children. The family here and the one now living in Youngstown, mentioned just above, are old-time friends in the Church, my first visits to them having been made in June, 1877.

     At Bellaire, O., on Sunday, April 22nd, we had services at the home of Mr. and Mrs. Geo. W. Yost. Five ladies were present on that occasion, all of whom were communicants.

     At Givens, O., I was with Mr. S. A. Powell over Sunday, April 29th. A sermon was read to the family; and in course of the two days we had talks on various subjects, but mostly concerning the doctrines and principles of the New Church. My annual visit was made with Mr. D. H. Burger and Mr. F. P. Burger, brothers, at Gallon, O., on May 5-8. They are receivers of the Doctrines, and have a nearly complete set of the Writings; but are not members of the Church.

     Besides in the above places, members and friends of the General Church have been visited in nine other places on this trip thus far. The visits have been interesting and useful, and the work has been enjoyable. But I regret that the limitations of space forbid the mention of the names of the kind friends in these places, and of the particulars concerning the visits with them.
     JNO. E. BOWERS.

     BELGIUM.-Through Mr. G. Barger, of The Hague, we hear that all is well with the Rev. Ernst Deltenre and his family at Brussels. "His little group keeps close to him and the new friends are making good progress, and three young ladies have begun to take great interest."

     SWITZERLAND.-Sunday, April first, of the current year, will be a memorable day in the history of the mission of the General Church in French speaking Switzerland, inasmuch as, on it, we celebrated the first New Church service in the picturesque and intellectual city of Geneva, in the room of a building facing the old cathedral of Saint Pierre, built nine centuries ago, and in which, for many years, the great reformer John Calvin preached the great tenets of that branch of Protestantism which arose since he came there as a refugee from France in 1536.

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     The service took place at 8:15 p. m. Mesdemoiselles Jeanmonod Gianoli had prepared a little altar covered with a white linen cloth, tastefully decorated with flowers, the Word being opened on it. An organ had been rented for the occasion, and Mrs. Fercken being with me conducted the music, in which all heartily joined.

     No notice of this service was inserted in the newspapers, but it was verbally announced by me at the end of my last lecture on the previous Tuesday, which 62 persons had attended. The reason for this was that we thought it wiser that those attending this first New Church service should be those who, for the six months past, had attended my lectures and were somewhat conversant with our fundamental doctrines. According to my expectations twenty-seven were present. Their attitude was respectful and devotional. At first I had some hesitancy in wearing my robes, but Madame Delientraz and Mademoiselle Jeanmonod suggested that I officiate as a priest of the New Church and not as a lecturer or a missionary even, and so I wore them, and I do not think that any one was offended. On the contrary, such a beautiful and impressive service, in the evening and in a well-lighted hall, impressed the audience deeply, and the religious sphere that surrounded us was inspiring.

     The text was from the eighteenth Psalm, v. 9: "He bowed the heavens and came down." It was an extempore talk, forty minutes long, that permitted me to touch several doctrinal points connected with the Incarnation, such as the Unity of God, the Trinity in one Person, the Passion of the Cross, Equilibrium, the Divine Human, etc. The sermon was followed with close attention.

     A collection was taken up at the end of the service to cover the expenses of the rent of the organ. Considering the fact that we are at present going through trying times and that such collections in Europe are not what they usually are in the United States, we were favored with half what we needed. But the pleasantest feature of it all was that four persons ordered HEAVEN AND HELL in French. At the end of the service we distributed the flowers to all the ladies present, who seemed to appreciate such thoughtfulness on our part

     This service crowned a winter term of twenty lectures on great subjects of the New Dispensation. The fact that a New Church service was inaugurated for the first time in the old city of Calvin will be to our beloved Church at home, we are most sure, a cause of much joy. We commend this work to their interest, sympathy and prayers, and to the Lord we give all the praise and attribute all the glory. G. J. FERCKEN.

     BASUTOLAND.-From the Rev. F. E. Gyllenhaal we hear that the New Church is increasing not only among the natives in Basutoland, but also among those in Orange Free State, and among the Dutch. Mr. Barger, of The Hague, sent to Mofoking copies of the Writings translated into Dutche and Mofoking has circulated these among some of the Dutch people, and reports that they like the books, desire more of them, and wish Mr. Gyllenhaal to visit them.

     FROM OUR CONTEMPORARIES.

     UNITED STATES.-The church property in Olney, Illinois, has recently been sold for $4,000 and the amount given to the Augmentation Fund. There was once an active New Church society at Olney, established by the Rev. T. F. Houts, who came into the New Church from the Methodist ministry.

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The Pittsfield, Ill., church, also located in a country district, was recently sold and the proceeds given to the Illinois Association. Both these societies have become depleted through deaths and removals, but their work has not been in vain.

The Pennsylvania Association held its twenty-ninth annual meeting at Iris Hall, Lancaster, on Good Friday, April 6th, as the guest of the Lancaster society. A very good delegation from Philadelphia and Frankford attended. The ministers present were the Rev. Messrs. Harvey, Stockwell, Fischer, and Smith. Mr. Paul Hartli, of the Theological school at Cambridge, was also present. There is a possibility of some arrangement being made for locating Mr. Hartli at Lancaster and reviving the interest in this old society.
Program of June Meeting in Bryn Athyn 1917

Program of June Meeting in Bryn Athyn 1917

Announcements.

SPECIAL ANNOUNCEMENT.

Thursday 21. Consistory, 9:00 a. m.
Thursday 21. Council of the Clergy, 10:30 a. m. and 3:00 p. m.
Friday 22. Council of the Clergy, 9:30 a. m. and 3:00 p. m.
Saturday 23. Council of the Clergy, 9:30 a. m.
Saturday 23. Executive Committee, 10:00 a. m.
Saturday 23. Joint Council, 3:00 p. m.
Saturday 23. Public Meeting, 8:00 p. m.
Monday 25. Council of the Clergy, 9:30 a. m.
CORRECTION 1917

CORRECTION 1917

Mr. Schreck would be pleased if the Editor of NEW CHURCH LIFE would correct the news about Birmingham in accordance with the following. It is unnecessary to state that the correction has been sent by Mr. Schreck, whose name is still spelt by himself and his friends in the same old way, and with the same numerous initials and not as in the LIFE'S account.

The item in the April issue of NEW CHURCH LIFE, page 261, about Birmingham, contains several inaccuracies. The annual meeting referred to was not that of the Birmingham Society of which Mr. Schreck is pastor, and which is generally attended by a hall full of people. But it was the annual meeting of the Birmingham New Church Home Missionary Society, a small organization of which he is the President, which was formed many years ago for missionary work in some of the Midland counties. This co-operated with the Birmingham Society of the New Church in the celebration of New Church Day last June sending invitation to persons in the Midlands. There are no 253 New Church families in Birmingham.

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GRADUAL REMOVAL OF EVILS 1917

GRADUAL REMOVAL OF EVILS W. F. PENDLETON 1917

NEW CHURCH LIFE
Vol. XXXVII JULY-AUGUST, 1917      No. 7-8
     "The Lord thy God will put out those nations before thee by little and little; thou mayest not consume them at once, lest the beasts of the field increase upon thee." (Deut. 7:22.)

     The land of Canaan was given as an inheritance to the sons of Israel. It was promised to their fathers and now the promise was to be fulfilled. But the nations in the land must be driven out. Israel was not to dwell together with them. No covenant was to be made with them, nor was there to be any intermarriage. But they were not to be driven out at once. Their removal must not be hasty but gradual. For the Israelites had not yet grown sufficiently in numbers to take possession of the whole land; and if the nations were to be hastily removed, much of the land would become desolate, and wild beasts would multiply. It was better that the land should be occupied by the evil nations than not to be occupied at all.

     The whole story of the Israelites from beginning to end treats in the spiritual sense of the regeneration of man, and an essential part of his regeneration is the removal of the evil spirits who are in consociation with him, dwelling in his evils. When these are removed, his evils are removed at the same time. But this removal cannot take place at once. It can be done only by degrees according to the laws of order. For if the removal of evil spirits be effected suddenly a worse class of spirits would take their place, and a man's state would be worse than the first. This is the spiritual teaching of the text. "The Lord thy God will, put out those nations before thee by little and little; thou mayest not consume them: at once, lest the beasts of the field increase upon thee."

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These words give expression to all natural and all spiritual growth,-any growth that is substantial and enduring. It is gradual or takes place by successive steps, and it is not effected and completed in an hour, or a day, or a year.

     The second great error of the old theology is the instantaneous regeneration of man by faith only, without the works of the law, which means without a life according to the commandments. The first great error is in a false idea of God, and in the atonement effected by Jesus Christ, the second person of the Trinity, in the passion of the cross, a single act of redemption; when yet redemption was a series of acts accomplished by God Incarnate from infancy to the last hour of His life in the world. As it was with redemption so it is with regeneration, man's individual redemption. It is accomplished from infancy to the last hour of his life. This gradual regeneration or individual redemption is the subject of the text. "The Lord thy God will put out those nations before thee by little and little; thou: mayest not consume them at once, lest the beasts of the field increase upon thee."

     Let us inquire into the reason why regeneration must be gradual, and cannot be effected in a moment. By the nations in the land of Canaan are meant the deep-seated evils and the falsities of evil, that cannot be removed except by a prolonged combat against them, extending perhaps through the whole period of a man's natural life.

     We are taught that the evils which a man has thought, intended, and done from childhood have added themselves to his life and are still in him,-not only the evils which he has done, but also those which he has willed and intended to do. He has thought them, has taken delight in thinking and intending them, but has not done them outwardly before the world for reasons of prudence or fear. These also have added themselves to his life, and have become a part of the interior organic structure of his mind. These evils were in their beginning hereditary and have become actual by adoption on his part, inspired by evil spirits who dwell with him in them. By every evil so thought, intended, and done in his past life, there is communication with the evil spirits, or with the infernal societies, which inspired them and called them into activity.

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These evils also form such a connection with each other, like the organic parts of the human body, that one cannot be removed alone, but all of them must be removed, before the mind is free from anyone of them. This is true both of the evils in man, and of the infernal societies which have been the cause and origin of them; that is, the societies have organic connection with each other and cannot be removed until all be removed as by a final judgment. These evil societies still flow in and excite to activity the evils which have been formerly thought, intended, and done from delight. The ways to those societies are still open. It is as a man who has lived in a city, from which he has departed but to which he at times returns by a road of communication still open. Before the infernal societies can be removed there must be established a communication with the heavenly societies, which are opposite to those societies of hell. Without this communication with heavenly societies, all human effort against evil is vain, for a man then acts from himself and not from heaven and the Lord. Evil spirits laugh at all effort against evil that is made! by man from himself and not from Divine Power.

Let us remark here that the infernal societies, and also the heavenly societies are in groups called provinces; to communicate with one of a group is to communicate with all of that group; and the societies of an infernal group or province must be removed before a man is delivered from his evils. The Lord accomplishes this and in so doing He opens communication with the group of heavenly societies opposite to the infernal group in which man has been dwelling as to his spirit. This the Lord can accomplish when a man as of himself resists the evils that he sees and acknowledges in himself to be sins against God.

Let us note also that the group of infernal societies that are present and infest man during regeneration, are in reality societies of the imaginary heavens, upon whom the judgment has not yet been performed. The man who is endeavoring to live a life of religion is at first as to his spirit in one of the false heavens, that is, he is in a society of the other world which is a heavenly society in outward appearance and profession, but which interiorly is an infernal society. Every evil society is in the constant endeavor to rise out of hell and enter into and take possession of its opposite society of heaven.

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This effort is often attended with a degree of success, to this extent that the infernal society so rising up is able to enter and take temporary possession of its opposite society of the natural heaven. This they do by clothing themselves as it were with the truths of that society. They are the wolves in sheep's clothing, of whom the Lord spake to His disciples. The truths with which they clothe themselves by professing faith in them, are however, falsified truths, but they are able to present them in so cunning a manner that they appear as truths to the angels who are in simple good in the society of the natural heaven which they are entering; and those angels believe that the said evil spirits are in the good of the truth which, they profess, not seeing at once the interior falsities of evil which reign in the evil spirits who are coming among them. They enter the society, occupy its center, and subject the simple good who are there to their dominion. But finally the judgment comes, the influx of the societies of the higher heavens becomes more powerful, exposing the interiors of the seeming angels, causing them to rush openly into the evil's of their ruling love, and they are judged and cast out.

The society of the natural heaven of which we are speaking is thus set free, delivered from infernal domination; and the man in the world, the regenerating man, who has been dwelling as to his spirit in that heavenly society is also set free. He undergoes a great change of state, comes into a clearer light of truth than before, and has taken a decided step in the upward progress of his regenerate life. But he has been set free with difficulty. The time of his dwelling in that imaginary heaven has been prolonged. While among the spirits of that false heaven he has been in false ideas of 8 religious life, of the church, of the Word, and of God, because he has been in a sphere of falsified truths. A falsified truth is a truth which outwardly appears as true, but which has inwardly in it an evil end. The regenerating man has been in this sphere while dwelling as to his spirit in the imaginary heavens. He is in great obscurity of mind as to all things of doctrine, as to all things of the Word; and he is progressing belt little in the work of regeneration. For regeneration is according to the understanding of the Word, and hence the work of regeneration consists to a large extent in the removal of falsities,-false ideas of the life of religion, of the church, of the Word, and of God.

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Hence the need of constant instruction, a constant reading of the Writings, a constant availing oneself of all the means by which the understanding of the Word is clarified, purified, and thus advanced and developed. All the organized effort of the church aims at this, the establishing with men a genuine understanding of the Word. This is all the church can do for you, namely, provide you with the means to a clear understanding of the Word, and perhaps inspire you to personal effort. It can do no more. The rest of the work belongs to you, and you will be armed for the combat, if you have been provided with a spiritual understanding, and have thereby been freed from the meshes and mazes, the snares and the dangers, the fallacies and obscurities, of an imaginary heaven and of a false church on earth.

Now what is meant by the words, that if there be a sudden and hasty removal of the nations, the beasts of the field will multiply? By the land of Canaan is specifically meant the internal church or the internal of the church, or the internal of the regenerating man. This internal, or interior of the natural mind, will become as it were desolate, if there be a sudden and hasty removal of evil's. For the removal will be merely on the surface, on the outside, and there will be a breaking out within of deeper and more malignant evils and falsities of evils, which are meant by the beasts of the field increasing and multiplying.

A hasty removal of evils is thus not a real removal. It is a removal in the outward appearance, which is merely a hiding from the sight of the world; but it is not a removal from within, from heaven and from the Lord. It is a reformation of the outward speech and conduct, but there is no reformation of the interior thought of the spirit. It is like a sore or wound that is healed on the surface, but still is full of corruption within. External reformation or that of the outward speech and conduct is comparatively easy. A man may undergo such a superficial change in a day, and for the rest of his life live in the outward form of piety and religion, and yet undergo no real internal change, evils continuing active in his internal will and thought, but outwardly suppressed from motives of self-interest looking wholly to gaining worldly ends.

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He is still an inhabitant of the group of infernal societies in which he had been before. He is in fact in an imaginary heaven, conjoined with the evil who are ruling in the center of it. His state is worse than it was before, for he is a hypocrite and among hypocrites in the other world. He may get out of this state eventually and be saved; but this is his state now, and if he does not recover from it he is lost.

The hasty removal of evils, or a mere external reformation, is easy; but the roots of evil are not so easily removed,-the roots that are in the mind and heart, the roots that are in the group of infernal societies in which man has been dwelling. These roots cannot be removed except by the Lord Himself, and this cannot be done even by the Lord except by means of the repentance and resistance of man; they cannot be removed by the Lord even then except after a long period of time, until the final judgment is performed upon the group of infernal societies that have occupied the lower heavens, and in which man has been dwelling as to his spirit, and from which he could not be removed except by degrees according to order. For the evil in those imaginary heavens fight hard to retain their place, and it is a long time before they can be induced to desist from their efforts at, mastery over the good in both worlds; for dominion over others is the delight of their life, and they will not yield their delight except: after a prolonged and bitter struggle, even as Pharaoh hardened his heart and would not let Israel go until compelled by grievous plagues.

This is the state that comes into existence when the false principle of instantaneous regeneration by faith alone is applied, put into practice; and it is in fact this very false principle that is aimed at in the teaching of the internal sense of the verse before us, in the teaching concerning the awful result of the hasty removal of evils,-but which are not removed, merely covered over and hidden from view. The spiritual sense when it is known shines with power, in the very letter of the text: "The Lord thy God will put out these nations before thee by little and little; thou mayest not consume them at: once, lest the beasts Of the field increase upon thee."

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     The doctrine involved here is not only the teaching that there can be no hasty removal of evils, only a gradual regeneration, but also that in regeneration the internal man is regenerated first and by it the external. It is like the wound or sore of which we have spoken. It must be healed within first, for if the outside be first healed the condition of the wound is worse than before.

     It is with the church in general as it is with the individual; for the growth and establishment of the church on earth is altogether similar to the regeneration of the individual man. In respect to the church we are taught that the new heaven which is the internal of the church, must first be formed, which cannot be done until after the last judgment, and the evils are cast out. The new heaven is then formed gradually, and as it is formed into new societies of angels the new church descends upon the earth, nor can this be done before. The formation of a church on earth before the formation of the new heaven would be a hasty formation, and it would soon become a church perverted and corrupt.

     In the individual life of the man of the church, the new heaven must first be formed before he can be a particular form of the New Church on earth, that is, communication must be opened with a group of societies of the new heaven, which must flaw in and cause an organic formation in the interiors of his natural mind, gradually removing the evils and the falsities of evil there. The Lord opens communication with these heavenly societies when the man of the church on earth begins the life of actual repentance, and then a spiritual organic formation in the interiors of the natural mind begins; and as all organic formation is slow and gradual, so it is with this spiritual organic formation in the interiors of the natural mind. It is the formation there of a new will and a new understanding; the new will being the love of the spiritual things of the Word, and the new understanding being a new or spiritual understanding, neither of which man had before. It is a new organic formation in him, and it constitutes the internal man of which it is said that it must first be formed before anyone can be regenerated. This new internal, this new will and understanding, is what is meant by a new heart and a new spirit, as in Ezekiel, "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." (36:26.)

402

When there is a new heart and a new spirit, or a new will and a new understanding, the internal man is then said to be regenerated; the new heaven has descended into his internal, and has formed the new church there, which is now ready to descend and occupy the external also, subduing or expelling gradually all the evils in the externals, the evils and falsities of the former state.

This work, as we have been endeavoring to show, this work as taught in the words of the text, cannot be done hastily, but must be done slowly and gradually; and it accounts for the fact revealed to us that regeneration is not the work of a moment but the work of many years; it accounts for that other fact, also revealed, that the growth of the new church on earth is gradual,
that it cannot take place in a year or in a century, but is effected only as the new heaven is formed, from which and from which only can a new church descend on the earth and become a permanent institution in the world. Finally, let us recall the supreme truth that the gradual regeneration of a man, as well as the gradual establishment of the church, is the work of the Lord alone; which the Lord will do and can do when a man on earth sees and acknowledges his evils as sins against God, and resists them continually in his daily life.

The Lord when He was in the world fought and subdued the whole of hell, myriads and myriads of groups of infernal societies, thus taking unto Himself the power of reducing into order and submission the individual group of societies with which a man is connected. It is only a group of few societies with which man has to contend, and he cannot contend nor fight against and overcome even them; the Lord alone does this, He does it when a man reads the Word, the natural and the spiritual Word of God and lives according to the truths acquired by reading and instruction. The Lord alone teaches and leads us; the Lord alone fights for us; the Lord alone overcomes our individual hell and introduces us into heaven. Blessed be His glorious name forever more. Amen.

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JUDGMENT, BY MEANS OF THE TRUTH 1917

JUDGMENT, BY MEANS OF THE TRUTH Rev. THEODORE PITCAIRN 1917

     "And this is the Judgment of the world that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (John 3:19.)

     If we do not look at the state of the Christian world in the light of Divine revelation, but in merely natural light, it may appear in general as a fair world, a world in which it is good to live. It will appear like the fruit which Adam and Eve ate good for food and pleasant to the eyes; a world desirable to make one wise.

     In times of peace law and tranquility prevail; the civil and moral laws are generally obeyed and charity and goodness seem general and widespread. On occasions of public stress or calamity money and services are generously offered. The great mass of people seem to love their neighbors, and are willing to put themselves to a great deal of discomfort and sacrifice for the sake of their friends; especially is this evinced at Christmas time, when the whole world seems full of good will towards men.

     But a state similar to the one just described prevailed in the world of spirits at the end of all the former churches. In fact, the imaginary heavens were not unlike the present state of Christianity. The rulers there were to all appearances just and God-fearing men, looking only for the public good. The simple good spirits who were in a state of distress, did not realize the source of their misery and could in no way be convinced that the prominent and leading men in their communities were not of the highest moral integrity.

     It was this state of affairs in the world of spirits, and also in the natural world, which made necessary the great final judgments upon the former churches.

     There was only one way to overthrow the hypocritical rulers without doing harm to the simple good over whom they ruled.

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If large parts of societies in the world of spirits should have been overturned and cast into hell before their interior quality was made evident to the simple good in the societies, the simple would have risen up in defense of the evil; they would have believed that an inundation from hell had come upon them instead of a judgment from heaven, and they would have fought to the last against what they would have believed to be an attack of the infernal spirits. On this account, for a long time, the good could not be separated from the evil without doing them harm; and, therefore, the simple good had to live for ages in a state of bondage, represented by the slavery of children of Israel in Egypt.

     The only means of separating the good from the evil was for a new light to come into the world. At the end of the Jewish church He came of whom it is said, "He is the true light that enlighteneth every man that cometh into the world;" and now at the end of the former Christian Church a new light has come, signified by the Lord "coming in the clouds of heaven with power and great glory."

     The new light could not, however, be given until two conditions were ripe: First, that the evil were in such a state of worldliness, and indifference to all that is spiritual, that there was no longer any danger of profanation of the new truth given; and secondly, that the world had come into such a condition that when the internal states of the Christian world should be revealed to the remnant that were still in good, they could readily see the true quality of the wicked.

     When these two conditions were fulfilled a new light was given, and the Judgment took place according to the words of our text: "And this is the Judgment of the world, that light is come into the world, and men loved darkness rather than the light, because their deeds were evil." "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God."

     When reading the accounts of the Last Judgment it may have appeared to us strange that those who went to heaven were separated from those who went to hell, by taking sides on doctrinal issues, when yet we are so often told that a man is judged, not by his beliefs, but according to his life.

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We are frequently given accounts of Swedenborg's visits to a society in the world of spirits where they were discussing whether faith alone saves at such meetings Swedenborg frequently instructed them, and those who received the truth were separated from those who did not, and the former were saved, and the latter condemned.

     If we wish to understand the reason for the separation by disagreement in doctrine, we must understand the nature of heresies and their origin. When men followed the teachings of the Lord to the best of their ability, as was the case when the Ancient Church was in its purity, the differences of opinion, we are told, were now called heresies, nor did they destroy the church, but the variety made for the perfection of the whole. Heresies arose later, when men fell into evils of every kind and attempted to conceal their evils, as it were, in darkness, by inventing falsities from their imagination, and ingeniously endeavoring to make them appear as if they were drawn from the Word of God; and this with such zeal and apparent success that they persuaded themselves that they were in fact the very truths of religion.

     This is easily seen in the Catholic doctrine of the authority of the pope and priesthood, by which they usurped to themselves the power belonging to God alone; and in the Protestant doctrine of faith alone, by which they excused their sins under the pretense that they had faith.

     When new spiritual light is given to those who have been in a perverted religion, those who are in good see the truth: "they come to the light, that their deeds may be manifest that they are wrought in God." The reason they call easily throw off the false beliefs is because they have not loved and confirmed them by a life according to them. Evil confirms and deeply inroots falsity in a man's mind, so that it can not be eradicated, while good confirms and implants truth in the mind so that it will never be taken away. Truth not implanted by good is not retained after death; and falsity not inrooted by evils of life is dispersed as soon as new heavenly light comes to the man.

     The reason the evil man will not give up his false beliefs is because he loves them, for they act as a cloak to his sins; therefore, it is said of him: "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."

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This then is the reason why in the accounts of the Judgment a man is given instruction and a chance to receive spiritual truths, and is afterwards judged according to his acceptance or denial of the truth.

     As was said in the beginning of this discourse, there is apparently much good in the world; good in fact seems to have a great ascendency over evil, in spite of the outbursts of passion which have appeared due to the turmoil of war. If, however, we are to make a just judgment, we must not let the natural good around us blind our eyes to: the true state of the Christian world. Natural good separated from spiritual truth has no power of salvation. There are two tests to be applied. Does the Christian world love righteousness, integrity, and justice? Judging merely from appearances we might differ as to our answer. The second test is, Does the modern Christian world love spiritual truth! Anyone that looks with unprejudiced eyes must see that, as a whole, it does not.

     The number of prominent men, especially of university professors, who do not believe in a personal God and, a life after, is amazing; and those who do believe in a religion, pay little heed to it; yea, for the most part are profoundly; indifferent. From these seats of learning agnosticism and indifference have been rapidly spreading throughout the world.

     In heaven, as we know, the Lord appears to the angels as a sun, and the love and wisdom from Him are to the angels as light and heat. Our sun, we are told, appears to the angels as something dark in the west. The actual fire of our sun does not appear to the angels, for nothing natural can appear in the spiritual world; but the light of the world in men's minds and reasoning thence does appear; and it is this that the angels see as something dark in the west.

     A large number of university professors have substituted for their God an inmost force of nature; this force is most clearly perceived in the sun. The sun, therefore, is a most fitting emblem of this inmost force of nature, and it is by this light alone that they perceive their truths of science. It is from, the light of this sun, reflected into their minds by the things of this world, that they think; and it is this light in their minds, separated from any spiritual light from heaven, that appears before the angels as darkness itself.

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     We are told in the Writings that the worship of the sun and moon is the worst of all religions, worse than the worship of graven images, because in such a worship there is no idea of a personal God, of a God of infinite love and wisdom, and it is such a worship of an impersonal force represented by the sun, which is rapidly becoming universal among the educated. From what has been said it may therefore be seen that the words of our text are moat literally true: "And this is the Judgment of the world that light is come into the world and men love darkness rather than the light because their deeds are evil."

     If we do not see the evil of their deeds it is because they have covered them over with a veil of natural integrity, so that they may live in peace and comfort in this world, but still we may know that inwardly they are full of all uncleanliness; for we can see the effect of the evil in their hatred of the light, and where the effect is visible the cause must lie below.

     We must not, of course, think that all people around us are evil; there are doubtedlessly millions in this country who still love religion and a life according to it; these in the next world will be introduced into the New Church and will enter heaven. While we must not forget that this great mass of people are being prepared for heaven, we can not help recognizing that the hold of the Churches on the people is declining, and that the scientific worshipers of darkness are ever extending their control and sway to such an extent that if the New Church were not being raised up to defend the truth, dead science would gain dominion over all the kingdoms of the world.

     In what has preceded it has been shown that a true judgment consists in seeing whether men love darkness rather than light. It is most useful, in examining our love, to apply the same judgment to ourselves. It may be difficult to analyze our intentions and recognize the evil motives hidden therein. To ourselves we appear in general to be good. We can, however, with greater ease consider our love and affection for spiritual truth, and from this see our true state.

408

How easily this affection grows cold; how often interest in worldly things draws our thoughts and love from the things of heaven. Unfortunately, we not infrequently hear of New Church people who for a time seem greatly in love with the Heavenly Doctrine, but who afterwards grow cold and more or less indifferent; sometimes due, to personal difficulties and other times to no apparent reason. They are at first imbued with the: knowledge and to some extent with the love of the truths, but they "go forth and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection."

     Since ancient times there probably has never been any body so zealous in the affection of truth as were the men and women in the early days of the New Church, as was expressed in their loyal support and sincere and earnest study of the Writings. If we do not strive to maintain this first love, our Church is doomed to failure, for the little good that we may have will be of no avail, and will become merely natural, if not conjoined to spiritual truth.

     It is often said that truth is for the sake of life, but in order to come into spiritual good of life we must first love truth for its own sake, because it is truth, and because it reveals the glory of God to us; before we come into this affection of truth any good we may have, because it is not conjoined with spiritual truth, is mostly natural and not saving.

     In order to live an orderly and upright life it is necessary to know the Ten Commandments in their natural and spiritual sense, and live according to them. This is the essential of religion, but it is not the only requirement. If we are to become genuine Newchurchmen, all must try to learn to love all the truths of revelation. Some of these truths do not appear of much practical use to us; this appearance, however, is not the truth, for all truths help to form our mind, and when we do an act of charity the whole of our mind enters into it, and the truths we have are thereby confirmed and made living. We are told that if a man keeps one commandment from religion he keeps all in his spirit, but he then not only keeps all the commandments but he confirms all his love of truth.

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For example, if a man learns a new truth about God, and his love of God is stirred thereby, and he is moved to do something useful for the sake of the Church, that truth,-no matter how abstract its character,-is confirmed and becomes part of his life. The fulness of man's life thus depends largely upon his affection for many truths; the actual knowledge of a great quantity of spiritual teaching is not as necessary as the love of such knowledge, because man can come into all the knowledge that he has acquired a love for after he enters the spiritual world. If, however, he does not have the love of truth in this world he can never come into the knowledge of truth to all eternity.

     How then can we acquire such a love of truth? There is only one way to learn to appreciate beautiful music, viz., by heating it; only one way to learn to love art, viz., by seeing it; and there is only one way to learn to love the truths of God given us by revelation, viz., by hearing and reading them.

     Owing to an unhealthiness in the organ of taste, children often do not like various wholesome and useful foods; but if they force themselves to eat them they usually come to like them. It is similar with our spirits. From heredity we are disposed to love what is, unwholesome; and divine truth we often find more or less distasteful. But if we nevertheless persist in reading the Writings and using the means of spiritual instruction at hand, we find that gradually what at first seemed tasteless becomes delicious, and finally as necessary to our minds as food and drink are to our body.

     The acquiring of the love of spiritual truth for the sake of truth is only the first state, the state of reformation, but is most essential. If there is no initiation into some little affection of spiritual truth, the second state, that of regeneration, in which we learn to hate evil and love good, can never commence.

     If we do not love the Word of God, any trust in the goodness of our lives will prove entirely futile when we arrive in the next world. Let us, therefore, earnestly try to cultivate a spiritual affection for the glorious new truths which have come as a great light to men; that it may not be said of us: "This is the Judgment upon them that a light was given to them, but they loved darkness rather than the light because their deeds were evil." Amen.

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WILLIAM SCHLATTER'S LETTER-BOOK 1917

WILLIAM SCHLATTER'S LETTER-BOOK ALFRED H. STROH 1917

     In the ANNALS OF THE NEW CHURCH there occur a number of references to William Schlatter, the prominent New Church layman who, in 1816, built the first New Church Temple in Philadelphia at Twelfth and George, (now Sansom), streets. On December 14th, 1815, Mr. Daniel Thuun, of Philadelphia, in a letter to the Swedenborg Society, London, speaks of the New Church in Philadelphia as "fast increasing," and of the Divine Providence having "suddenly raised among us a member [Mr. Schlatter], who in zeal and ardor to promote the New Church, is indefatigable." (ANNALS, p. 245.)

     It is further recorded that Mr. Schlatter was very active in publishing and spreading Swedenborg's theological works and New Church literature, and several letters by this early receiver of the Doctrines have been published in NEW CHURCH LIFE, (1909, pp. 157 and 289.)

     In May of this year, just before the Centenary of the General Convention, the present writer was active in examining the valuable collection of New Church literature, documents and portraits deposited in the Library of the New Church Theological School, Cambridge, Mass., and while there the Librarian, the Rev. John Whitehead, permitted me to examine a typewritten copy of a collection of letters by William Schlatter, filling 444 quarts pages. This copy is one of several which Mr. George C. Warren has had made from the original collection in the possession of Mr. Alfred U. Chandler, of Brookline, Mass., a cousin of Mr. Horace P. Chandler, the well known New Church author and publisher, who informed me that Bishop W. H. Benade was much interested on hearing of the above mentioned collection of letters, but never saw them. Mr. A. D. Chandler very kindly permitted me to examine the original documents in question and also several heirlooms of great interest which had belonged to his mother, the daughter of William Schlatter. His family Bible and set of the ARCANA COELESTIA, and also oil portraits of William Schlatter's two sons, were of special interest.

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The oil portrait of William Schlatter and his wife, Catherine Vaughan Lyon, formerly owned by Mr. A. D. Chandler, are now in the possession of an older brother, Mr. T. P. Chandler, the Philadelphia architect, who designed the New Church temple at 22d and Chestnut streets.

     Mr. A. D. Chandler also has a small painted portrait of Pastor Michael Schlatter, the grandfather of William Schlatter, whose father was Gerardus Schlatter. This portrait was made after an oil painting on paper done in Holland, but now in defective condition.

     Among the descendants of William Schlatter there exists a tradition that Michael Schlatter early imported Swedenborg's works into America and that from them his grandson, William Schlatter, learned to read Latin. An interesting Life of Michael Schlatter appeared in 1857, now very scarce. It is entitled:

     THE LIFE OF REV. MICHAEL SCHLATTER; with a full account of his travels and labors among the Germans in Pennsylvania, New Jersey, Maryland and Virginia, including his services as chaplain, in the French and Indian War, and in the War of the Revolution. 1716 to 1790. BY REV. H. HARBAUGH, A. M. Philadelphia, Lindsay & Blakiston. 1857 pp. XXXI + 27-375.

     Mr. A. D. Chandler supplied the following inscription, copied by him, from the tombstone of William Schlatter, at Barren Hill, Pennsylvania:

     "In Memory of Wm. Schlatter, Late Merchant of Phila., who departed this Life Jan'y 10th, 1827, in the 44th Year of his Age."

     In order to make accessible other information concerning the Schlatter family, there may be quoted a printed leaflet prepared by Mr. T. P. Chandler, of Philadelphia, partly on the basis of information supplied by his brother, Mr. A D. Chandler:

     "WILLIAM SCHLATTER is the grandson of the Rev. Michael Schlatter who was born at Saint Gall, Switzerland, in 1716, and studied at the University of Helmstedt, Brunswick. He came to America in 1747. He was the first Pastor of the First German Reformed Church of Philadelphia and was instrumental in building up the Church in Pennsylvania. His name is greatly revered to this day. He is buried in Franklin Square, the old burial ground of the German Reformed Church. His son, Gerardus, was the father of William Schlatter, who was born in 1783.

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He was educated in Philadelphia and married in 1806 to Catherine Vaughan Lyon-daughter of Charles and Elizabeth (Stretch) Lyon. Born in Mount Holly, New Jersey, December 25, 1783, and who died May 20, 1825. Mr. Schlatter was a great traveler, making voyages to England and visiting all parts of the then United States. He was an active Lieutenant during the tour of duty in 1814. He retired from membership in the Troop in May, 1815. He was a successful importer and became very wealthy and resided for a long time in princely style on Chestnut Street, near Twelfth. In 1815, with Thomas Cadwalader, he became one of the incorporators of the Schuylkill Navigation Company; and on April 1, 1817, was elected President of the Philadelphia and Pittsburg Transporting Company. In 1819 he became one of the incorporators of the Philadelphia Saving Fund Society. He early adopted the teachings of Swedenborg, and, out of his own funds, built the Swedenborgian Church, on Twelfth Street in Philadelphia, and published and distributed gratuitously thousands of volumes of Swedenborg's works. He died at his home in Chestnut Hill on January 10, 1827, When in the 43rd year of his age, and was buried at Barren Hill.

     "Mr. Schlatter was held in high estimation, and for a time had great influence in the commercial circles of the metropolis. Two of his sons were prominent and talented engineers in the State, and were employed by Companies and the State in extensive railroad and canal projects. One of them married a daughter of Mr. Peacock, formerly Postmaster of Harrisburg, Pa. His daughter, Eliza, married Theophilus Parsons Chandler, a prominent lawyer of Boston, Mass."

     William Schlatter was an indefatigable letter writer. Probably most of his original letters are lost, but fortunately the manuscript copies in his own handwriting and in that of a number of copyists have been preserved among the family papers, and M. A. D. Chandler has agreed to the publication of such extracts as may be of use in the investigation of New Church history.

     The MSS. referred to consist of an account book in folio, a large volume containing copies of letters from 1817 to 1825, other copies of letters of earlier date, and a number of copies of business letters. There is also a letter in French on officially printed paper from the "Emperor" of Hayti, (Christophe, "Henry I"), to William Schlatter, which is of such interest that it may be quoted here together with a part of a letter to Mr. Robert Ogden, dated Philadelphia, July 18, 1814, in which Mr. Schlatter orders from England a collection of editions of Swedenborg and
collateral New Church literature.

     The letter from the Emperor of Hayti reads:

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     ROYAUME D'HAYTI.
A sans-Soucy le e avril 1817, I'an 14. de l'independence.
Le Secretaire D'E'tat,
Ministre des Affaires Etransgeres d'Hayti.
A Monsieur William Schlatter.

     Monsieur:
Le Roi, mon auguste Souverian, a recn et accepte avec plaisir les ecrits d'Emmanuel Swedenberg, sur la doctrine de la nouvelle Jerusalem, que vous lui avez addresses; La Majeste, m'a commande de vous temoigner qu'elle est infiniment sensible, a cette obligeante et honnette attention, et m'a charge de vous remercier de Sa part. J'ai l'honneur d'Etre avec consideration,
Monsieur, Votre trits humble et tres obeissant Serviteur: DELIMONADE.

     William Schlatter's letter to Mr. Ogden reads in part:

     "I wish you to procure for me a complete set of the Hon. Emanuel Swedenborg's writings in English. There may perhaps be 30 volumes large & small. I would wish them neatly bound. You will be able to procure any information on the subject at Manchester as I understand there are many readers there and a Church to promulgate the truth of his new and wonderful revelation.

     "There may also be some sermons & treatises published by some of his readers, such as are recommended to you by any intelligent person of whom you make inquiry where to procure those books. I will thank you to add to the list. Would it not be practicable to send out those books by some gentleman coming to America in case the war should continue?

     "If so I should be glad to have them as I am deeply interested for the promulgation of the truth in this rising Empire and particularly at this period of time when there is a great revival of religion in America not confined to any particular Sect or Church.

     "If you should be acquainted with any member of the new church will you make some inquiry about the possibility of procuring a clergyman to preach those Doctrines in Philada. where I will venture to say he could at present be very useful to the cause of Christianity & obtain for himself a comfortable living as there are about 60 readers here and no preacher.

414

I hope you will excuse this trouble and if you have occasion for my services in Philada. you may command them at any time. "(Signed.) WM. SCHLATTER.

     "P. S. I understand the Rev.d Mr. Clowes of Manchester is one of the preachers of the Doctrine of the New Church & can no doubt give you the best information on that subject.

     "N. B. One Copy of the foregoing was forwarded to Mr. Jonathan Ogden to be by him sent to England."

     The above extract is of special interest in connection with the state of the New Church at Philadelphia in 1814 and also as indicating the interest which in Mr. Schlatter's active life showed itself during the following years in the publication and diffusion of Swedenborg's works and extracts therefrom.

     The first letter in the Letter-Book is dated March, 1817, and refers to the newly erected Temple, which had been dedicated on Jan. 1st of that year. The attendance is described as having been so great that room could not be found for all who desired seats. In the following May the first Convention met in the Temple and the letters for the following year are full of interesting information concerning the organic growth of the New Church and also record the doctrinal controversies which convulsed the Convention for many years. Much of this material is of first class historical value and should be published.
JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY C. TH. ODHNER 1917

     CHAPTER VIII.

     THE ORGANIZATION OF THE ACADEMY.

     On their arrival in New York from the long foreign journey, Mr. Pitcairn and Mr. Childs on May 31st, 1875, took rooms in the St. Nicholas Hotel, where in the evening of the same day Mr. Benade called upon them. On Tuesday, June 1st, they attended the public sessions of the "American Conference of New Church Ministers.," which then was a body independent of the General Convention, though in friendly relation with it.

415

This body had been organized in 1862, largely through the influence of Mr. Benade, who for many years served as its secretary and leading spirit. This year the Conference met in the temple of the Brooklyn Society, where, as Mr. Pitcairn states in his diary, "Dr. Burnham delivered a lecture on Discrete Degrees, illustrated by diagrams." On the following day Mr. Pitcairn again attended the Conference and "in the afternoon went to the Brooklyn court room and heard the address of Evarts in defense of Henry Ward Beecher" [in the historic scandal suit].

On Friday, June 4th, the General Convention opened its sessions in the temple of the New York society on Thirty-fifth St. This Convention was notable for the attacks made upon the Liturgy which was then being prepared by a Committee of the Conference of Ministers, and for the speech which Mr. Benade made in defense of it and of the translation of the Word according to New Church principles. Bitter feelings were manifested by the leaders of the majority who looked upon Mr. Benade as the incarnation of the prelatical love of dominion, New Church exclusiveness, learned arrogance, etc., etc. It was at this meeting, also, that Mr. Benade, as chairman of the Committee on Ecclesiastical Affairs, presented his important "Report on the Priesthood," but this document, the result of years of study, was received without being read and was simply ordered to be printed in the Journal of the Convention.

It was with feelings of relief, after the conflicts of the general meeting, that a few friends assembled in Mr. Pitcairn's room at the St. Nicholas Hotel in the evening of June 4th. Beside Mr. Pitcairn and Mr. Childs there were present the members of the old "Harmony,"-the Rev. Messrs. Benade, Burnham, Stuart, Hibbard and Warren. The hitherto un-named "New Church Club," founded at Pittsburgh on Jan. 12th, 1874, now became the nucleus of a larger but still informal organization, which for the present was to be known as "the Academy of the New Jerusalem." A ballot for officers was taken, resulting in the unanimous choice of Mr. Benade as presiding officer, and Ms. Ballou as treasurer.

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On June 5th, Mr. Pitcairn left for Pittsburgh and the Oil District. In his diary for 1875 there is but one more entry: "Spent a week this summer at Long Branch in company with Dr. Burnham and Frank Ballou, after which we went to New York where we met Messrs. Benade, Stuart and Hibbard, on their way to Boston. Frank and myself went up the Hudson to Saratoga, Lake George, Lewistown, and thence to Pittsburgh."

While the embryonic founding of the Academy occurred in Pittsburgh, in 1874, and the informal organization in New York, 1875, preparations for the wider organization and for a permanent home of the body had been taking place simultaneously in Philadelphia. Here were the remains of the seeds sown long before by Jonathan Condy and Richard De Charms, and here the society organized by Mr. Benade in 1854 still kept together in a feeble way at Cherry Street. When Mr. Benade, in 1864, removed to Pittsburgh, he was succeeded in Cherry St. by the Rev. T. P. Rodman, who died on April 4th, 1870. The Cherry St. Society then remained without a resident minister until April, 1873, when the Rev. William F. Pendleton was called to the pastorate and was ordained by Mr. Benade on Sept. 3d, 1873. Mr. Pendleton, then a neophyte, naturally looked with regret upon the old controversies and divisions in the New Church, and labored earnestly for the restoration of cordial relations between the various societies in and about Philadelphia. Not as yet understanding the fundamental differences of viewpoint and life which originally separated the Cherry Street society from the older society worshiping at Broad and Brandywine Sts., he soon found himself in opposition to the older elements in Cherry St. and to Mr. Benade as the presiding officer of the Pennsylvania Association, while on the other hand his "liberal" ideas and aims were looked upon with pleasure by the leading men of the larger and more popular society. Having resigned from Cherry St., Mr. Pendleton on July 6th, 1874, accepted the invitation to the pulpit of the Broad St. society, which had become vacant through the resignation of the Rev. E. R. Keyes, while Cherry St., after a brief vacancy, chose the Rev. George F. Steams as its minister.

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     Besides these societies there existed in Philadelphia a flourishing German society, organized in 1869 and supported mainly by the Boericke and Tafel families. Here the Rev. Louis H. Tafel, son of Dr. Leonard Tafel, and brother of Dr. Rudolph L. Tafel, ministered with great ability and success, and in the northern part of the city the old Frankford society flourished under the ministry of the Rev. Joseph E. Bowers.

     Soon after entering upon his pastorate at Broad St. Mr. Pendleton invited Mr. Tafel and Mr. Bowers to meet with him, each Monday afternoon, for study of the Doctrines and conference on the duties of their office. These meetings proved to be of such interest and benefit that after a year it was decided to hold, in addition, a more general monthly conference of New Church ministers over which the Rev. W. H. Benade was invited to preside. The invitation was accepted, and thus the "Pennsylvania Conference of New Church Ministers" was formally organized at a meeting in Broad St. on April 12th, 1875, "for the study of the Doctrines of the New Church and for mutual assistance and encouragement in the work of the Ministry."

     The interest of the meetings was now increased by the regular attendance of Mr. Benade, from Pittsburgh, the Rev. N. C. Burnham, from: Lancaster, Pa., the Rev. Arthur O. Brickman, from Allentown, Pa., the Rev. S. S. Seward, from Wilmington, Del., the Rev. E. R. Tuller, from Vineland, N. J., the Rev. E. P. Walton and G. F. Steams, of Philadelphia, and Dr. Stacy Jones, the leader of the old society in Darby, Pa. At these meetings important doctrinal papers and studies were read and discussed under the leadership of theologians such as Mr. Benade and Dr. Burnham, and it was through these means that Mr. Pendleton, Mr. Tafel and Mr. Bowers became firmly convinced of the genuine truth of those general principles of doctrine and practice which later became known as the "Academy principles." Mr. Pendleton, on Jan. 21, 1876, wrote thus to Mr. Benade: "I look at things now pretty much as you do. It is hard for the natural man to make an acknowledgment like this, but it is right that it should be done, and I feel that you will receive it in the spirit of truth. Let the Divine Truth reign, be the consequences what they may."

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     Some of the other ministers who attended the monthly conferences little by little became convinced of the opposite of the Academy principles and gradually withdrew, some indeed becoming bitter enemies. But since the laity were invited to many of these meetings, there were a number of men and women in Philadelphia, both old and young, who heartily embraced the interior truths and were further instructed in them by their pastors, and thus out of the various societies there was gathered the substance for a new body in the Church to incorporate the new spirit that had grown up. It may be added that the Pennsylvania Conference kept up its monthly meetings for a number of years after the organization of the Academy,-until the year 1884, we believe,-and were attended not only by resident ministers and laymen but also by visitors from many other centres of the Church.

     Returning to John Pitcairn's personal history we find the following among his dictated notes: "In the winter of 1876 a business partner, who had invested money in a mining enterprise in California and Colorado offered to pay my expenses if I would make a trip out West to examine the ground. As I had some leisure just then I decided to accept the offer, although I knew nothing of geology, metallurgy or mineralogy. My first steps were to collect all the Government repeats on the districts in question, and to visit there the largest collection of minerals, taking lessons from the most noted mineralogists. In three months I was expert in analyzing ores. This science, being on a very ultimate plane, must necessarily be constructed on a very simple basis, for Nature becomes more and more compiler as we ascend. Modern science, because it does not observe this simple fact, becomes complicated where it should be simple, and confused and, unintelligible where it becomes complicated."

     In his diary for 1876 Mr. Pitcairn gives a very complete account of his journey to the West, which occupied nearly five months. In company with Mr. Franklin, Ballou, who had become deeply interested in mining, Mr. Pitcairn left Pittsburgh for the Pacific Coast on Jan. 17th, investigating mining properties, especially silver mines, at Carson City and Virginia City, Nev., but remaining most of the time in San Francisco, studying metallurgy and chemistry under professors from the California University. Excursions were made in various directions, both in California and British Columbia, and Mr. Pitcairn's diary is full of interesting notes and comments which we must pass over in the present biography.

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While residing in San Francisco, Mr. Pitcairn generally attended the services conducted by the Rev. Joseph Worcester, though occasionally going to hear also the Rev. John Doughty, who since 1867 had been ministering to the San Francisco First society, which was organized in 1849. The majority in the older society had from the beginning been strongly anticlerical, and when in 1869 they had insisted upon lay-ordination for Mr. Doughty, a minority seceded and formed a new society in 1870, inviting Mr. Joseph Worcester, (a brother of the Rev. John Worcester), to become their pastor. Mr. Pitcairn notes in his diary that "Mr. Worcester's sermons are notable for their brevity, not exceeding fifteen minutes." Under April 16th we find the following entry: "Mr. Worcester said that he thought the quality of the Writings depended upon Swedenborg's state of regeneration, and that we could place more reliance on his later works, as he had then advanced in state. He also thought we should place more reliance on a good man's statement of the Doctrines than on that of a more scholarly person; a good woman's opinion of a truth should also have greater weight than that of a man who does not possess the same degree of goodness." This was an old New England notion, the weakness of which is evident from the inability of the unaided human mind to decide who is and who is not interiorly "good."

Writing on May 11th, while on a journey in the Sacramento Valley, Mr. Pitcairn records that "on the train from Stockton we met Miss Edith Smith, a remarkably bright New Church girl of thirteen years," and afterwards became acquainted also with her parents. It is of interest to note that Miss Smith a few years later married Mr. Walter C. Childs and became an enthusiastic Academy woman. On their return to the East the two travelers spent a couple of days in Salt Lake City where they visited the Mormon Tabernacle and listened to a discourse by Orson Pratt. On May 29th they left Utah, and arrived in Pittsburgh on June 2d.

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     Much to our regret this is the last entry in Mr. Pitcairn's diary for 1876, and we find no account, therefore, of the stirring and important events in the history of the New Church which immediately followed.

     On Wednesday, May 31st, 1876, the American Conference of New Church Ministers met in the house of worship of the society in Frankfort, a northern suburb of Philadelphia, and continued its session until June 6th. It was a largely attended meeting, forty-three ministers being present, among these two representatives of the New Church in Great Britain, the Rev. Samuel M. Warren and the Rev. Dr. Rudolph L. Tafel. A number of notable papers were read and discussed, among which we may instance one by the Rev. W. F. Pendleton, entitled "Does the Old Church still exist, as a dead or vastated Church upon the earth?" and two papers by Dr. N. C. Burnham, dealing with these important questions: "What is the difference between the Inspiration of the Word and Swedenborg's Illumination?" and "Are we to go directly to the Word, to draw doctrine thence, or are we to go through the Writings?"

     It is a pity that these papers have not been preserved, since their titles leave us in uncertainty as to Dr. Burnham's answers. The actual truth that the Revelation given to the New Church is indeed the very Word of the Lord, in a degree equal to any of the preceding Divine Revelations, does not seem to have been clearly recognized by any one at this period, with the exception of William H. Benade. It certainly was not recognized by Rudolph Tafel, who at this Conference occupied two sessions in reading his famous paper on "Authority in the New Church." This was the most complete and systematic presentation of the general doctrine concerning the Divine Authority of the Writings that had ever been set forth, and is of great value in its wealth of trenchant passages from the Writings, but when dealing with "the Doctrines of the New Church in their Relation to the Word," Dr. Tafel failed to draw the inevitable and only logical conclusion, and consequently, in his later years, be became a firm opponent of the leading tenet of the Academy principles.

     Time did not permit the reading of the whole of Dr. Tafel's paper, and the Conference, therefore, passed a resolution requesting the publication of the whole.

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In consequence, the Board of Publication the next year issued the volume on AUTHORITY IN THE NEW CHURCH, (272 pages), which served an important use in restoring with many a loyal allegiance to the Divine Revelation which is the sole reason for the existence of the New Church.

     On Friday, June 9th, the General Convention met in the temple of the Philadelphia First Society,* and continued in session until June 13th. As the great Centennial Exposition was held this year in Philadelphia, the attendance at this Convention was larger than any ever held, outside of Boston.
     * It is a curious fact that this society was not at this time connected with the Convention. Its original founders were distinctly men of the "Academy type," and when the society after some years of inactivity re-organized under the Rev. Richard De Charms in 1840, it separated from the General Convention and became the nucleus of the Central Convention. During the ministry of the Rev. W. H. Benade, (1845-1854), many of the sound old leaders died, and the influence passed over to men of Quaker stock and proclivities, who were opposed not only to the General Convention but to the whole idea of an organized priesthood. They were men of wealth and hospitality, however, and often entertained the General Convention, but so strong were the traditions descended from them that though the Rev. Chauncey Giles became their pastor in the year 1877, and was the president of the Convention from 1875 to 1893, the society did not become connected with the general body until 1889.

     The atmosphere of the meetings was from, the outset surcharged with electric forces. The opponents as well as the friends of the Academy were prepared for a battle royal, and the storm broke when Mr. Benade proposed a series of resolutions condemning as "unfair, unjust, and illegal" the action of the Board of Publication in refusing to publish the "Liturgy" which, at the request of the General Convention, had been prepared, after years of labor, by a commission appointed for this purpose by the American Conference of New Church Ministers.

     This Commission consisted of Messrs. Hibbard, Stuart, Benade, Burnham, George Nelson Smith and J. R. Phelps, who had now finally completed their work and seen it through the press. But in the meantime the enemies of the Academy had not been idle.

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Their opposition to the principles guiding the composition of the new Liturgy resulted in the appointment, by the Executive Committee of the General Convention, of a Committee of nine ministers who were charged with the task of preparing "A New Book of Worship" on more popular lines. A joint meeting of the two committees was held for two weeks in Boston, in the summer of 1875, to ascertain if they could come to an agreement, but as might have been expected this was found impossible. Ostensibly, the main point of difference was in respect to the translation of the texts from the Word, the Academy men insisting upon a literal version guided by the renderings in the Writings of the New Church, while the other Committee insisted just as strongly upon retaining the Authorized Version. Behind this difficulty, however, was the whole inheritance of controversy between those who believed in the Divinity of the Writings and those who did not, with all the concomitant issues concerning New Church distinctiveness, representative worship, a graded priesthood, etc.

The New Church Board of Publication, though appointed by the Convention and dependent upon it, had refused to publish the "Liturgy" and had published instead the "New Book of Worship," thereby throwing the whole financial responsibility for the Liturgy upon the six clergymen involved. There can be no wonder that the indignation of Mr. Benade and his friends was kindled. Mr. Giles, in the MESSENGER, (June 21, 1876), stated editorially that "Mr. Benade commented at great length and with much severity, and as it seemed to us with great injustice, upon the policy and action of the Board of Publication." But several neutral members of the Convention supported Mr. Benade, and it is evident that the Convention, as a whole, recognized that an injustice had been committed, since a compromise was finally proposed and accepted, by which the sum of $1,000 was to be paid by the Convention to the Commission, "leaving the latter in full possession of the said Liturgy and plates." This by no means covered the whale expense for the Liturgy, but we understand that the balance was defrayed by Mr. Pitcairn. And thus the Academy came into possession of the Liturgy, (finally issued on June 19th, 1876), which for more than thirty years was used in the worship of the societies connected with the Academy movement.

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     The General Convention having adjourned on June 13th, the members of the Academy remained in Philadelphia to attend the Centennial Exposition, and on Sunday, June 18th, assembled at the house of Dr. F. E. Boericke, 222 Franklin St., when Mr. David McCandless, of Pittsburgh, was chosen as the twelfth member of the Council. Mr. Benade, as Chancellor, was requested to prepare a "Declaration of Principles" and a statement of the uses and aims of the Academy. The Rev. J. P. Stuart was chosen Secretary of the Council, and a Board of Finance was appointed. A number of persons were nominated for membership in the new body, viz., the Rev. W. F. Pendleton, the Rev. J. E. Bowers, the Rev. Richard De Charms, the Rev. J. F. Potts, of Glasgow, Scotland, and Mr. John Gillespy and Dr. David Cowley. It is to be noted that though Mr. Stuart was now appointed Secretary, no official records have been found of this meeting, or of any other meetings of the Academy up to the death of Mr. Stuart, which took place on June 29th, 1882. As Mr. Stuart was a very systematic and painstaking man there is no doubt that regular records were kept by him, but though a great mass of his papers were placed in the Archives of the Academy after his death, the Book of Records was never found. We was succeeded as Secretary by the: Rev. L. H. Tafel, but it is evident that the latter also was unable to find Mr. Stuart's Records, as on assuming the office on Sept. 11th, 1882, he found it necessary to reconstruct from memory a record of all the previous meetings.

     On Monday, June 19th, at 8 p. m., the members of the Academy met again at the house of Dr. Boericke. A full quorum of the twelve members who were to constitute the Council of the Academy was now present for the first time.

     The persons nominated for membership on the previous day were now approved and selected, The Chancellor then read the following "Declaration of Principles," which is here published for the first time:

     In the work, entitled "The True Christian Religion," written by the Lord, through Emanuel Swedenborg, His Servant, and containing the Universal Theology of the New Church, foretold by the Lord in Daniel vii:13, 14, and in Revelation xxi:1, 2, it is declared:

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     That at this day is the last time or end of the Primitive Christian Church, predicted in the Evangelists and in Revelation; that after this very night, in which the preceding Churches have come to their end, there follows a morning, which is the Second Coming of the Lord; that this Second Coming of the Lord is in order that the evil may be separated from the good, and those may be saved who have believed and who do believe in Him; and that a new angelic heaven may be formed from them, and a New Church on Earth, without which no flesh could be saved:

     That this Second Coming of the Lord is not in person, but in the Word, which is from Him, and is Himself, and that it is effected by means of a man, before whom He has manifested Himself, and whom He has filled with His Spirit, to teach the Doctrine of the New Church, by the Word, from Him:

     That the man before whom the Lord has manifested Himself is Emanuel Swedenborg, whom He has sent on this office, having opened the sight of his spirit, let him into the Spiritual World, given him to see the heavens and the hells, and also to speak with angels and spirits; and that from the first day of his call, this man received not any thing which pertains to the doctrine of that Church, from any angel, but from the Lord alone, while he read the Word. That this is meant in the Revelation by the New Heavens and the New Earth, and the New Jerusalem descending thence.

     That this New Church is the crown of all the Churches which have hitherto been, in the world; which shall worship one visible God, in whom is the invisible God, and thus conjunction of God with man be effected. That this Church is to endure for ages of ages, as the bride and wife of the Lamb as it is written: "Behold, the tabernacle of God is with men, and He will dwell with them, and they; shall be His people, and He will be with them their God. And the nations that are saved shall walk in His light, and there shall be no night there. I, Jesus, have sent mine angels to testify to you these things in the Churches. I am the Root and the Offspring of David, the bright and morning star. The Spirit and the Bride say, Come; and let him that is thirsty, come; and whosoever will, let him take the water of life freely. Even so, come, Lord Jesus. Amen." Rev. 21:3, 4-5. Rev. 22:16, 17, 20. T. C. R. 753-790.

     In the full and rational acknowledgment of the Lord Jesus Christ, who is Jehovah in His Divine Humanity, of His Second Coming into the world in the revelation of the spiritual sense of the Word, of the spiritual things of Heaven, of Hell, and of the world of Spirits, made through the instrumentality of Emanuel Swedenborg; in the full and rational acknowledgment of the spiritual sense of the Word thus revealed, as the Lord's Divine Doctrine for the New Church; and knowing no other law, and no other authority except the Lord Himself in this His Second Coming, We, who have hereunto subscribed our names, devoutly praying that the Lord's will may be done as in Heaven, so on the Earth, do hereby covenant together, and constitute ourselves into a body of the Lord's New Church, to be styled, "The Academy of the New Jerusalem," to the end that by mutual counsel and assistance, and by united action, we may be the better prepared and provided in spirit and in life to see the Lord's will in the interior revelations of His Truth, at this day given, and to do it to cultivate and to promulgate a knowledge of those divine revelations in their spiritual purity, and to engage in those uses of spiritual charity, which have respect primarily to the growth and development of the Spiritual Church.

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     And, of these uses of spiritual charity, do we name specifically, as ends proposed by our Union. The instruction and preparation of young men for the Office of the Priesthood; the collection, publication and preservation of the manuscripts and of the original editions of those writings, which constitute the Second Advent of the Lord; the preparation and publication of works treating more particularly of the spiritual doctrines revealed by the Lord, and having for their end the building up of the Church in an ever more rational and intelligent reception of its Heavenly Truths, and leading to an ever more interior love of the Lord and the neighbor; so that the Lord in His coming may be received by His own, and the New Jerusalem may be established as His Celestial and Spiritual Kingdom on the Earth.

WM. H. BENADE.               L. H. TAFEL.
J. R. HIBBARD.                F. E. BOERICKE.
N. C. BURNHAM.               DAVID MCCANDLESS.
J. P. STUART.                JNO. PITCAIRN, JR.
SAM'L M. WARREN.               WALTER C. CHILDS.
R. L. TAFEL.                FRANK BALLOU.

     The Twelve Persons, whose names are appended to the foregoing Declaration, constitute, at this date, the Council of the Academy of the New Jerusalem.

     Philadelphia, June 19th, 1876.

     The Declaration having been read and signed, the meeting was concluded with the administration of the Holy Supper to all those present, including the ladies,-Mrs. R. L. Tafel, Mrs. L.H. Tafel, Mrs. Boericke, and Mrs. McCandless.

     The Organization of the Academy having been completed, the members dispersed to their several field of uses; the circle of twelve was not destined to meet again, for Dr. Rudolph Tafel immediately left for England and never visited America again; the Rev. S. M. Warren soon resigned from the Academy; and Mr. McCandless died on Jan. 2d, 1879. It is to be noted that no one of the members present at this memorable meeting observed the spiritual significance of the date,-June the Nineteenth.

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As to Mr. Pitcairn's movements during the remainder of 1876 we have no knowledge, but on July 5th he addressed from Oil City a brief letter to the MESSENGER, calling attention to the teachings of the Heavenly Doctrine on the subject of "the State of the Christian World." This elicited a reply from Mr. C. C. Bonney, of Chicago, (a prominent member of Mr. Mercer's society, who in 1892 initiated the "World's Parliament of Religions"). Mr. Bonney was a persistent "permeationist" and swept aside ah the passages from the Writings, cited by Mr. Pitcairn, as being "119 years out of date." To this Mr. Pitcairn rejoined that "with one who takes it upon, himself to discriminate in regard to the Lord's Divine revelation, stigmatizing a certain portion which does not agree with his own views as being '119 years out of date', I can have no more satisfactory or profitable grounds upon which to base discussion than I should have with one who waived the weight of the prophesies of the Lord in His first coming as being eighteen hundred and seventy-six years out of date." (N. J. MESSENGER, July 19, Aug. 2 and 30, 1876.) This, as far as we know, was the first of Mr. Pitcairn's very rare contributions, in the literary field of the Church.

The next meeting of the Academy was held in Philadelphia on Nov. 9th, when Mr. Pendleton and Mr. Bowers were initiated as members. The preparation of men for the Ministry was the chief subject of consideration. The principles inculcated at the Theological School of the General Convention at Waltham, Mass., were in so many fundamental respects at variance with the manifest teachings of the Writings, and the instruction in the sacred languages and philosophy so fragmentary, that a better training for the Priesthood had become a self-evident necessity. In various cities young men had come forward requesting instruction from the Academy ministers. In Pittsburgh Mr. Richard De Charms and Mr. Herman C. Vetterling had at this time almost completed a course of preparation under Mr. Benade. In Philadelphia Mr. Pendleton had been giving private instruction to Mr. John Whitehead, while Mr. Louis H. Tafel had been doing the same for Mr. Adolph Roeder and Mr. Gustaf Bonschur. In Chicago Dr. Hibbard had been instructing Mr. Edward C. Bostock, and in New York Dr. Leonhardt Tafel had three young students, Mr. E. J. E. Schreck, Mr. Andrew; Czerny, and Mr. W. H. Schliffer.

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While it was not yet possible for the Academy to bring these students to a central theological school, steps were taken at the meeting on Nov. 9th to coordinate their studies by means of a common curriculum. It was also decided to publish a magazine or journal, as the organ of the Academy, as soon as the means should be provided.

Subsequent meetings of the Academy were held on March 7th and April 10th, 1877, when several new members were initiated. The Rev. J. P. Stuart, who now had moved to Vineland, N. J., was appointed editor of the proposed serial, and Dr. Burnham was asked to prepare a monograph for the first number, on "the Advent of the Lord." It was at this meeting that Mr. Benade first exhibited a facsimile of die inscription "Hic Liber est Adventus Domini," written by Swedenborg on a copy of the BRIEF EXPOSITION recently purchased from Holland by Mr. James Speirs, of London, and it was regarded as a manifest indication of the Divine Providence that this inscription should have been discovered at the very time when the Academy was publicly raising the standard of the Divine Authority of the Writings.

On May 23-28, 1877, the American Conference of New Church Ministers met at Urbana, O., (without any incidents of historical importance), and on June 1st the General Convention assembled in Cincinnati, Although there was an undercurrent of hostility to the Academy, the Convention on the surface was remarkable for its peaceful nature; the members and friends of the Academy were present in considerable force, while some of their most determined opponents were conspicuous by their absence. Benade and Mr. Pitcairn, who were about to leave for a prolonged journey in Europe and the Orient, were appointed "the accredited messengers of the General Convention to the English Conference." In the evenings, after the sessions of the Convention, the members of the Academy held a whole series of meetings, at which the name of the body- was finally settled upon as "the Academy of the New Church," (instead of "the Academy of the New Jerusalem"); it was decided to apply for a regular University Charter from the State of Pennsylvania.

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Mr. Stuart was appointed Vice-Chancellor, to act as the leader of the Academy in the absence of Mr. Benade, and it was agreed that a branch of the Academy should be established in England under the leadership of Dr. Tafel.

     On June 19th, 1877, the Academy met again at the home of Dr. Boericke, in Philadelphia, at its second annual meeting. As in 1876, so now, the date of the meeting was chosen without premeditation, but when soon afterwards attention was called to the significance of the date and the fact that in the Divine Providence of the Lord the Academy had twice been led to meet on the "day of days" for the New Church, the members unanimously decided that the date should never again be passed by unnoticed but be annually celebrated by the Academy as a day of special service and rejoicing.

     At the second annual meeting the Academy made, its application for a charter; the official seal of the body was designed and it was decided to advertise the existence of the organization in the public newspapers of Philadelphia. At the suggestion of Mr. Benade the name "WORDS FOR THE NEW CHURCH" was adopted as the title for the Serial, the first number of which was issued on July 30th, 1877.

     Still another meeting was held on June 26th when several new members were initiated, among them: Miss Gertrude Starkey, who in 1884 became Mrs. John Pitcairn. The Rev. Samuel M. Warren having declined to sign the Articles of Incorporation, "not deeming it expedient that his name be: publicly associated with the Academy," the Rev. W. F. Pendleton was substituted as one of the twelve incorporators. The next day Mr. Benade and Mr. Pitcairn left for New York to take the steamer for Europe. Mr. Pitcairn now again begins to keep a diary: "Saturday, June 29. Spent the evening at the Tafels in Brooklyn, where we met Dr. Burnham, Louis Tafel, 'General' Stuart, and Mr. Pendleton, who had come to New York to see us off."

     (To be continued.)

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CATECHISM ON THE LORD'S PRAYER 1917

     I. ON PRAYER IN GENERAL.

     1. Prayer.

     Prayer is a direct speaking with the Lord when in humility we turn to Him as our heavenly Father, asking of Him the gifts of His Divine Love.

     Ask, and it shall be given unto you; seek, and ye shall find; knock, and if shall be opened unto yen. For everyone that asketh receiveth; and he that seeketh findeth; and unto him that knoweth it shall be opened." (Luke 11:9, 10.)

     2. The Essence of Prayer.

     The essence of Prayer is affection: a state of humility and adoration, with confession of our sins, and determination to shun them as evils against God.

     The sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou Wilt not despise. (Ps. 51:17.)

     3. The use of Prayer.

     The use of Prayer is that then we open our hearts to the Lord, so that He may enter in and be conjoined with us, and we with Him.

     Behold, I stand at the door and knack; if any man hear My voice and open the goer, I will come in to him, and will sup with him, and he with Me. (Rev. 3:20.)

     4. Does not the Lord know what we need, without our asking Him?

     The Lord is omniscient, but in prayer we make acknowledgment that He alone knows what we need, and we thus express willingness to receive whatsoever in His Providence is best for us.

     When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him. (Matth. 6:7-8.)

     5. Do we always receive what we ask for in Prayer?

     The Lord answers every sincere prayer, but He does so according to His own infinite wisdom and not according to our imperfect knowledge and forethought.

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     Not my will, but Thine, be done. (Luke 22:42.)

     6. What it is that is given to us in Prayer.

     If from love and faith we pray for spiritual and heavenly things, there is given to us an interior revelation, which is felt as hope, consolation, and internal joy.

     If ye, then, being evil, know how to give good gifts unto your children, bow much more shall your heavenly Father give the Hob Spirit to them that ask Him? (Luke 11:13.)

     7. When we should we pray.

     Our whole life should be an attitude of internal prayer, of acknowledgment and adoration of the Lord, but we should pray especially when evil thoughts and desires infest, us, or when we consciously feel the need of light and help. And once or twice every day we should also pray with our lips in external worship of the Lord.

     8. Why we should also pray with our lips.

     As long as we live we ought not to omit the practice of external worship, for by means of it internal worship is awakened, and the external things of our life are thereby kept in a state of holiness, so that heavenly things can flow in.

     9. Prayer of the lips without prayer of the heart.

     The worship of the lips, without the worship of the heart and life, avails nothing. If we only pray, and do not actually shun our evils, we merely hide them from the world, and they remain inwardly with us as before.

     And when thou prayest, thou shall not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

     But thou, when thou prayest, enter into thy closet, and when thou best shut thy door, pray to thy Father which is in secret: and thy Father which seeth in secret shall reward thee openly. (Matth. 6:5-6.)

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     II. ON THE LORD'S PRAYER.

     10. The most excellent of prayers.

     The most excellent of all prayers is the one which the Lord Himself taught to His disciples in the Sermon on the Mount, and which on this account is called "The Lord's Prayer."

     11. Why this Prayer is the most excellent of all.

     It is the most excellent of all because it is as it were the center of the Word of the New Testament and is the very heart of the Christian Religion.

     2. The Essence of the Lord's Prayer.

     The soul or essence of the Lord's Prayer, which pervades it from the beginning to the end, is the Divine truth that the Lord alone is to be worshiped as God visible in Human form.

     13. The arcana contained in the Lord's Prayer.

     In the Lord's Prayer there are contained more wonders of Divine Wisdom than the angels of the universal heaven to all eternity are able to comprehend.

     14. The Lord's Prayer used in Heaven also.

     All the angels of heaven read this Prayer every day, and they also teach it to all the children who have come to them from the earth.

     III. THE TEN PARTS OF THE LORD'S PRAYER.

     And it came to pass that, se He was praying in a, certain place when He ceased, one of His disciples said unto Him: Lord, teach us to pray. (Luke 1:1.)

     And the Lord, answering, said: after this manner, therefore, pray ye:

     Our Father who art in the heavens, Bellowed be Thy name, Thy kingdom come, Thy will be done, as in heaven so upon the earth. Give us this day our daily bread. And forgive us our debts as we also forgive our debtors. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory. Forever. Amen. (Matth. 6:9-13.)

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          1.

          Our Father who art in the heavens.

     15. Our Father in the heavens.

     Our Father in the heavens is none other than our Lord and Savior Jesus Christ, the Creator, Redeemer and Regenerator, whom the angels behold as the Divine Man in the Sun of heaven.

     16. Why we pray to Him alone.

     We pray to the Lord Jesus Christ alone, because in Him dwelleth all the fulness of the Godhead bodily and to Him belongeth all power in heaven and on earth.

     At the name of Jesus every knee shall bow, of those in heaven, and on the earth, and of those under the earth; and every tongue shall confess that Jesus Christ is Lord. (Phil 2:10-11.)

          2.

          Hallowed be Thy Name.

     17. What is meant by the name of the Lord.

     The name of the Lord means every thing whereby the quality of God is made known to us: thus in general the Word and the doctrine of the Church from the Word.

     And I saw heaven opened, and behold, a white horse and He that sat upon him was called Faithful and True, and His name is called The Word of God. (Rev. 19:11-13.)

     18. How His name is hallowed.

     The name of the Lord is hallowed when it is kept in holiness; when men do not use His name in profane or frivolous language; when they revere the Word and all the holy things of the Church; and when they strive by all their might to only the Lord's commandments.

     Who shall not fear Thee, O Lord, and glorify Thy Name? For Thou alone art holy. For all nations shall come and worship before Thee, for Thy judgments are made manifest. (Rev. 15:4.)

          3.

          Thy Kingdom Come.

     19. What is meant by the Kingdom of the Lord.

     The Kingdom of the Lord means His Church in heaven and on the earth, where as the Divine King He rules by His eternal Truth.

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     How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation. (Dan. 4-3.)

     20. How the Kingdom of the Lord comes to men.

     The Kingdom of the Lord comes to each one in so far as he opens his mind to the Divine Truth and diligently seeks to learn and obey the laws of His Divine Wisdom.

     The kingdom of God cometh not with observation: neither shall they say, Lo here! or Lo there! For, behold, the kingdom of God is within you. (Luke 17:20, 21.)

          4.

          Thy Will be done, as in Heaven so upon the Earth.

     21. What is meant by the Will of the Lord.

     The Will of the Lord is His Divine Love, which seeks the eternal salvation of all mankind. It is His Will that we should love Him above all things, and our neighbor as ourselves.

     This is My commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are My friends, if ye do whatsoever I command you. (John 15:12-14.)

     22. How we can do the Will of the, Lord upon the earth as it is done in heaven.

     In our imperfect way we can but try to follow the more perfect way of the angels, who not only understand and believe but actually do the Will of the Lord from genuine love.

     Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven. (Matth. 7:21)

          5.

          Give us This Day our daily Bread.

     23. What is meant by "our daily Bread."

     Our "daily Bread" does not mean the meat which perisheth, but spiritual nourishment from the Word, without which there must be starvation for the human soul.

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     It is written: Man shall not live by bread alone, but by every word that proceedeth oat of the mouth of God. (Matth. 4:4.)

     24. How we receive this daily Bread.

     We receive heavenly food for everlasting life when we attend the worship of the Church, when we seek instruction from the Word, and when in love and faith we think of Him who is the Bread of Life.

     And Jesus said unto them I am the bread of life: he that cometh to Me shall never hunger; and be that believeth on Me shall never thirst. (John 6:35.)

          6.

          And forgive us our Debts as we also forgive our Debtors.

     25. The natural meaning of this prayer.

     In the natural sense it means that we must acknowledge our sins before the Lord, knowing that we can hope to be forgiven only if we ourselves are willing to forgive, and to think of our own faults rather than the faults of our neighbors.

     And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?. . . Thou hypocrite, cast out the beam out of thine own eye, and then thou shalt see clearly to pull out the mote that is in thy brother's eye. (Luke 6:41, 42.)

     26. The spiritual meaning of the prayer.

     To "forgive" means to blot out and remove from the heart. Our "debts" are our evil loves which lead to sin; and our "debtors" are the infernal spirits which excite the love of evil.

     27. How the Lord forgives our Debts.

     The Lord can remove the roots of evil from us only in so far as we ourselves turn away from the company of infernal spirits, looking with horror upon them, and actually cease to do the evils because they are sins against God.

     Agree with thine adversary quickly whiles thou art in the ray with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the order, and thou be can into prison. Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. (Matth. 5:25, 26)

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          7.

          And lead us not into Temptation

     28. The meaning of "Temptation."

     Temptation is the effort of infernal spirits to lead us into sin. The Lord does not lead any one into temptation, but He permits us to be tried in order that we may become aware of our evil loves and of our own weakness against the power of hell.

     Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. (Matth. 26:41.)

     29. Our help in the hour of Temptation.

     Our only help against the infernal spirits is the Divine Truth of the Word. The Lord Himself, when tempted, overcame the hells by answering: "It is written." He alone, as the Word, can win the victory for us.

     Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love Him. (James 1:12.)

          8.

          But deliver us from Evil.

     30. What is meant by "delivering from Evil."

     Evil means the love of self, which is the root of all sins, and which reigns with everyone in hell. To be delivered from evil means to be redeemed or set free from the power of hell.

     31. How we are delivered from Evil.

     The Lord delivers us from evil day by day as we slowly grow in the spiritual life, which is the life of regeneration, until at last we gain eternal salvation in heaven with the Lord.

     These things I have spoken unto you, that in Me ye may have peace. In the world ye shall have tribulations; but be of good cheer I have overcome the world. (John 16:33.)

          9.

          For Thins is the Kingdom, and the Power, and the glory.

     32. What is meant here by "Power."

     By "power" is meant the Word of the Lord in its literal sense, in which the Divine Truth is in its fulness, in its holiness, and in its power to save all men who are willing to be saved.

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     And they were astonished at His doctrine, for His Word was with power. (Luke 4:32.)

     33. What is meant by "Glory."

     The "Glory" is the Word in its internal' sense, which the Lord has now revealed in His Second Coming as the Heavenly Doctrine of the New Jerusalem.

     And they shall see the Son of Man coming in the clouds of heaven with power and great glory. (Matth. 24:30.)

          10.

          Forever. Amen.

     34. What is meant by "Amen."

     The word "Amen," in the Hebrew tongue, means "Truth;" and the words "Forever. Amen," at the end of the Lord's Prayer, signify our full acknowledgment that His Word, both in the letter and in the spirit, is infinitely and eternally true.

     Amen. Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God, for ever and ever. Amen. (Rev. 7:12.)

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     A number of our readers who have expressed appreciation of the "Catechism: on the Ten Commandments," which has appeared in recent issues of New CHURCH LIFE, will be pleased to learn that it will soon be published-revised and corrected-in book form and will contain also a short Catechism on the Lord's Prayer.

     The first portion of the Catechism has appeared in a German version, together with a very friendly notice, in the NEUKIRCKENBLATT. The April issue of the NEW CHURCH QUARTERLY speaks of the work as follows:

     "The enterprise is a highly important one, and is carried out, as far as it as present extends, in truly admirable fashion. We could offer some criticisms-and shall probably be doing so, privately, as the work proceeds; but we find infinitely more to praise than to criticize. If it continues as it commences, Mr. Odhner's CATECHISM bids fair to supersede everything of the kind at present in existence in the Church, wherever a thoroughgoing New Church Education for New Church children is seriously desired and attempted." (NEW CHURCH QUARTERLY, April, 1917, p. 100.)



     The Rev. John Whitehead, in a series of papers on the early history of the New Church in America, calls attention to an error in the ANNALS OF THE NEW CHURCH, (pp. 121 and 151), where one of the pioneers of the Church is mentioned under the name "James Vickroy," of Johnstown, Pa. This should be corrected to "Thomas Vickroy," according to information supplied by his descendant, Miss Laura Vickroy, of Bryn Athyn, Pa.

     The Rev. H. Clinton Hay, of Boston, has resigned from the editorship of the NEW CHURCH REVIEW, which he has occupied since the death of the Rev. T. F. Wright.

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The editorial chair has now been taken by the Rev. L. F. Hite, of Cambridge, Mass. The NEW CHURCH REVIEW is the lineal descendant of the NEW JERUSALEM MAGAZINE, which was founded in the year 1827.

     "OUR COUNTRY'S CALL," is the title of a little folder of eight pages, recently published at Chicago by the Western New Church Union. It is made up of striking extracts from the Writings of the New Church, the speeches of Abraham Lincoln, and the war message of President Wilson. We have been informed that this stirring "Call" is the joint production of co-operation by members of the General Convention and the General Church in Chicago. Friends of our soldier boys now in the "field of honor" would do well in sending them a supply of these folders to be distributed by them to their comrades.

     The General Council of the General Convention, in its Report to the recent Centennial meeting in Philadelphia, made the following recommendation:

     "As a new Latin edition of the ARCANA COELESTIA has been needed for some time, the general question of how best to secure a pure Latin text has received some consideration during the last few months. In the interests of New Church scholarship throughout all future time, it has been suggested that the most satisfactory edition of the Latin will be one reproducing the original Latin editions by some process of phototype, and having all editorial corrections and comment relegated to foot-notes and appendices. This will eliminate all editorial alterations in the text, and will preserve Swedenborg's capitalization. The Council recommends that the General Convention appoint a committee, of which our President shall be a member, to endeavor to induce the Board of Managers of the American Swedenborg Printing and Publishing Society to undertake a photo-engraved edition of the Latin ARCANA."

     This recommendation was approved by the Convention. "The purpose of this action is the perpetual preservation in readily accessible form of the Latin texts as published by Swedenborg, free from editorial alterations of any kind.

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Careful students of the Latin find the editorial work of even such scholars as Dr. Immanuel Tafel and Dr. S. H. Worcester not free from mistakes; and furthermore, the Latin texts edited by Dr. Worcester introduce without notice modifications which he considered of relatively slight importance, and they do not preserve Swedenborg's capitalization-which feature of the original texts some scholars hold to be very significant, and which all students of the Latin ought to have the means of investigating. In such an edition as here contemplated, editorial corrections and comments will have place in footnotes and appendices. Without injuring the text in any way, signs of such footnotes and appendices can be inserted in the copy of the text from which the photo facsimile plates are made. The method is practical and not especially expensive."
INDEX TO THE "WORDS FOR THE NEW CHURCH." 1917

INDEX TO THE "WORDS FOR THE NEW CHURCH." 1917

Attention is called to the recent publication of an Index to the three volumes of the Academy's great Serial, the WORDS FOR THE NEW CHURCH, thus making accessible to the modern student the great wealth of interior truth of doctrine which, lies stored in those stately but hitherto uncharted volumes. The Index is the work of Prof. William Whitehead, and is published in the April issue of the JOURNAL OF EDUCATION. It is printed in such a form, that it can be easily removed from the JOURNAL and pasted into one of the volumes of the WORDS.

For more than thirty years the ministers, teachers and students in the Academy and the General Church have been sighing for an Index such as this, for the papers in these volumes were so carefully prepared by the various writers, and so minutely scrutinized by the editorial board, that they remain as valuable today as they were when first published, and there has been a constant need to refer to them in the educational work of the Academy Schools and in the doctrinal work in the various societies, but very often this has involved a laborious search.

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Moreover, the various monographs, articles, reviews, etc., were unsigned in the WORDS FOR THE NEW CHURCH, and as the early founders have passed away, the memory of the authorship of the contributions has faded. Happily, the names of the various writers have now been secured from the recollections of the one person who still remembers them,-Bishop W. F. Pendleton,-and have been introduced into the recent Index.

We notice a few printer's errors and slips in the Index, such as "Hibbard" for Hibbard, and "Nathaniel C. Burnham" for Nathan C. Burnham. It would have been well to have inserted the data of the publication of the first and last issues of work. Part I was issued on July 30, 1877, and Part XIII, the closing number, was issued in, March, 1886. No announcement was made of the discontinuance of the Serial. The reason why nothing further appeared after Part XIII was, as we remember, the inability of the Rev. L. H. Tafel to continue the series of papers on "The Conflict of the Ages."

This Index having now been completed, we would strongly recommend the preparation of a similar Index for all that literature which prepared the way for the Academy, or at least a general catalogue of the most valuable articles in the magazines issued by the late Rev. Richard De Charms: THE PRECURSOR and THE NEWCHURCHMAN, and in fact all of the works of Mr. De Charms, which will be found of the same perennial interest and value as the contents of the WORDS FOR THE NEW CHURCH.
MISSIONARY WORK IN THE PORTUGUESE 1917

MISSIONARY WORK IN THE PORTUGUESE E. E. I 1917

A RELIGIAO EXPLICAIDA SEGUNDO A RAZAO EO BOM SENSO, (RELIGION EXPLAINED ACCORDING TO REASON AND GOOD SENSE), a missionary pamphlet of 45 pages, by Senhor Levindo Castro de La Fayette, just published by the Academy Book-Room, Bryn Athyn, Pa.

The above title of this attractively gotten up brochure is confined to the cover, and serves evidently only as an external face to the real title, O NOVO CHRISTIANISMO, (THE NEW CHRISTIANITY), which is printed at the top of all the pages of the work, and also appears on the fly-leaf, as follows: "The New Christianity or the Truth concerning the End of the World, the Last Judgment, the Spiritual World, and the Second Coming of the Lord which is the New Jerusalem."

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At the base of the cover in small type is an invitation to the reader to call at Rua da Quitanda, no. 96, second floor, Rio de Janeiro, the headquarters of the General Association of the New Jerusalem in Brazil.

     This brochure is the first fruits of the fund donated by Mr. John Pitcairn to stimulate the publication of New Church literature in Brazil. It has appeared in an edition of 1,000 copies, but since care was taken to have plates made, subsequent editions can be easily put forth at a greatly diminished cost. Considering that the typesetter was unacquainted with Portuguese, the work is surprisingly free from typographical errors. A careful perusal only discovering the following five which should be corrected before a second edition appears: p. 4, 1. 13, "homen" to "homem;" p. 10, 1. 35, "templo" to "tempo;" p. 4, 1. 16, "homen" to "homem;" p. 41, 1. 17, "prevalecer" to "prevalece;" p. 45, 1, 29, "dosare conceitos" to "dos preconceitos."

     Opening, as "an invitation to the New Jerusalem, the True Christian Church," the friends of religion are apprized first of all of what occurred on the 19th day of June, 1770, as the literal fulfilment of Matt. 24:31. This sending forth by the Lord of His twelve apostles into the spiritual world is then set forth as a consequence of the Last Judgment which had shortly preceded it. "Since that epoch," the writer blandly adds, "everyone knows that the church has been gradually losing power in the world until today it has lost all prestige, and is so abject that it feeds only on the obscurity and ignorance which it itself engendered." (p. 4.) Christianity having fallen, the Lord in His mercy to humanity had to provide for the descent elf a New and a True Christian Church, this being what: is foretold by John's vision of the New Jerusalem "seen, by him emblematically as a city because the city of God, the Holy Jerusalem, signifies and symbolizes the Church." (p. 4.)

     The descent of the New Jerusalem is the Lord's Second Advent, which is not a corporeal coming, but a spiritual one in the truths revealed to a chosen seer, Emanuel Swedenborg, who for this purpose was intromitted into the spiritual world and lived a natural and discriminative inhabitant of both worlds during the last 28 years of his natural life.

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Its truth set forth, as no previous revelation has ever done, the relation of spirit to matter, of spiritual world to natural world, and of the spirit or spiritual sense of Holy Writ to its surface or natural sense. A failure to grasp this discrete relationship has plunged Christian thought into mutually destructive concepts of the hereafter, like that of shapeless angels who yet are said to sing and play on golden harps; and has favored a literalistic rendering of Scripture which leads to most nonsensical results.

A close study of Scripture shows that its predictions were never meant to be taken in a mundane sense, but spiritually or with respect to the spiritual state of men of the Church in relation to their acceptance or rejections of Revealed Truth. Failure to recognize this law prevented the Jews from recognizing Messiah, for they took the prediction about the glory in which He would come to refer to a worldly regal glory and not to His power as dispenser of vivifying truths. Truth possesses the real power, the truth taught by Socrates and Plato exercised a vastly greater power than all the armies of Rome. The Lord openly told Pilate that His kingdom was not of this world, but that He was a king since truth is king. The apostle Peter himself recognized that the predictions of the Lord's First Advent were not fulfilled in a purely literal but in a spiritual way. Thus the notable prediction by Joel that the sun would be darkened and the moon turned into blood, he declares to have been fulfilled on the day of Pentecost, that is, spiritually.

The case is the same with the predictions of the Second Advent, since the Bible is coherent throughout and is not to be taken purely spiritually in one part and purely naturally in another part of its prophesies. The Lord's coming then with power and great glory in the clouds of heaven does not refer to any notable atmospheric disturbance but to His coming as an intellectual opening up of the dark sayings of Scripture, in fact, as the revelation contained in the Writings of Swedenborg. The theme of the Sacred Scriptures throughout can, in fact, be nothing less worthy than the drama of religious life and worship of God during the various race epochs of mankind and during the various stages each man passes through in his own individual life.

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The sole purport of revelation in declaring this theme is to enable man so to live that he may become a willing reagent to the inflowing Divine Life and co-operate to eternity in uses that will enhance the Divine Will that men should love one another by preferring the happiness of others to their own advantage.

There have been four successive religious dispensations hitherto on earth, namely, the Adamitic, the Noachic, the Sudaic, and the Christian, each of which in turn had its rise in unselfish and spiritual adoration of God and in a willingness to obey His commandments, but only to fall finally or be consummated spiritually by becoming ignorant and incredulous, and perverse. The Christian Church fell during the fourth century of its era, and there is no hope of its resuscitation either in its Greek or Roman forms of superstition, idolatry, or love of dominion, or in the Protestant branches which believe a man can be saved by a lip confession of faith even in the Paroxysm of death, no matter how he may have lived previously. The hope of a genuine religious revival that will go to the root of the life of mankind is only to be found in the New Jerusalem.

"During thousands of years the human race has been tempted and seduced by that ancient serpent, (the senses), which have made it grasp the appearance for the reality, and it is only today hat it may begin to see it has been deluded in its concepts of spiritual cause. That is why there is need of the New Age which now is dawning, and a faith or truth in regard to the quality of the Lord and His relations to man that will satisfy human reason. Therefore, the invitation the New Church makes is to all who possess reflection and good sense and are not snared by inherited prejudices nor confirmed by the false concepts of public opinion. The appeal is to all who are under the despotic and satanic yoke of Rome, and the Reformed sects, and even to the Israelites who will find in the new religion the explanation of the internal sense of the Word which the Lord entrusted to them. "Come, friends, and let us show you the truth." (p. 45.) E. E. I.

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IMPRESSIONS OF THE CENTENNIAL MEETING OF THE GENERAL CONVENTION 1917

After an interval of fifteen years the editor of the LIFE seized the opportunity to attend some of the sessions of the Council of Ministers of the General Convention, and of the Convention itself, which were held in Philadelphia, on May 15th to 22d, 1917 After so long an absence the visitor naturally found great changes in the personnel of the meetings. So many of the prominent old leaders had passed away, and so many younger men had taken their places, that the prevailing atmosphere seemed quite different from that of former years. While a spirit hostile to the Academy probably still prevails among the older people, who have immediately inherited the traditions of the past, there seemed to be among the younger elements a very friendly attitude towards the Academy and the General Church; and while no official recognition was extended to the visitors from Bryn Athyn, or was expected by them, a great deal of courtesy was privately shown to them by individual members of the Convention. Many persons expressed their regrets at the separation in the Church and appreciation of the work of the Academy. And in the discussions on the floor, in the transactions at the meetings and in the speeches at the banquet, there seemed to be present more of the distinctive spirit of the New Church than we had ever noticed before at meetings of the General Convention. It was certainly a great New Church meeting, numerously attended, ably conducted, and filled with a spirit Of great enthusiasm for the missionary uses which this body has adopted as its principal work.

The Council of Ministers met on Tuesday morning, May 19th, with some sixty ministers and students in attendance. The morning meeting as usual was private, but the session in the afternoon was public. From the MESSENGER of May 30th we learn that a communication was received by the ministers, at the morning meeting, from the General Council of the Convention, containing a proposed amendment to the Constitution, placing the decision concerning the fitness of candidates for the Ministry into the hands of the Faculty of the Theological School the matter was referred to a Committee to report next year.

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     At the public session on Tuesday afternoon the Rev. George Henry Dole, of Wilmington, Del., read a paper on "The Assumption and Glorification of the Lord's Human." It was a deeply interesting Theological study, illustrated by diagrams which to us rather obscured the subject. The essayist came to the conclusion that "the Glorified Human, should not be thought of as other than Jehovah Himself, Divine Esse, Life itself. In the process of Glorification, Life itself first descended into the celestial plane of the assumed human; then Life itself descended into the spiritual plane, and finally into the ultimate of the body, making it also Life itself. Thus the Glorified Human is not one substance and the Divine another, but it is Life itself, actual and permanent in the degrees that parallel man's human and the planes of creation."

     While we fully concur with these conclusions, it seemed to us that the essayist in effect removed the Divine Human from the possibility of finite apprehension, because he failed to point out that the Glorified Human still remains with men in the finite accommodation revealed in the Written Word, both in its literal and its internal senses. The discussion which followed the reading of the paper dealt mostly with the illustrations and diagrams which had been presented, and was unfortunately interrupted by the request of Mr. William McGeorge for permission to read a paper on his recent favorite theme: the cryptic interpretation of the Writings according to Swedenborg's use of capital letters!

     At the meeting on Wednesday morning, May 15th, the Committee on the Translation of the Word reported that the work of collecting the Latin text of Swedenborg's translation had progressed, the text from Genesis to Kings having been completed. Some one of the ministers had a talk with the reporters on this subject, and in consequence all the Philadelphia papers contained sensational reports about the new translation of the Bible which the Swedenborgians propose to issue, in which "one more of the miracles was to be done away with," inasmuch as it had been discovered that the ancient story about Elijah having been fed by ravens was based on a mistranslation.

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The new version would have it that he was "fed by Arabs"!

This was heralded as something new, but is in fact a very old attempt to explain away "one more of the miracles." While the incident in I Kings 17:6 is not mentioned by Swedenborg, and while the word "Orebhirni" may indeed be translated "Arabians" as well as "ravens," the geographical setting of the scene does not favor the proposed innovation, inasmuch as Elijah then "dwelt by the brook of Cherith, that is before the Jordan," and in the time of the Kings there were no "Arabs" in that region. But, what is of more importance, in the Writings of the New Church there is no tendency whatsoever to explain away the miracles of the Word, and it is to be regretted that the New Church should be represented as cherishing such a tendency, which is calculated to create a prejudice against the Church among simple but well disposed people. We do not believe, however, that the minister who supplied this "information" to the press, represents the general tendency in the Convention. The public session of the Council of Ministers, on Wednesday afternoon, was occupied by the reading and discussion of three papers, dealing with the lessons which the past century has taught us "in Church work," by the Rev. John Whitehead; in "Pulpit or Pastoral work," by the Rev. William L. Worcester; and in "the Mission Field," by the Rev. Adolph Roeder. As we did not attend this session we are not able to describe the papers; we must omit also the meeting of the Sabbath School Association, held on Thursday, June 17th.

An event of special historic interest took place in the early afternoon of Friday, May 18th, when a Memorial Tablet was unveiled at the southeast corner of Third and Chancellor streets, just below Walnut street. Here stands the building which once housed "Bells' Book store and Auction room," where, on June 4th, 1784, James Glen, of Demerara, first proclaimed the Heavenly Doctrines of the New Jerusalem in America. It was, in fact, the first public proclamation of the Doctrine by the living voice anywhere in the world, a significant fact, not generally known. And it was in this auction room, some months later, that a box of New Church books from England was sold after Mr. Glen's departure.

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It was therefore a very happy and appropriate thought to mark this spot, where the Light of the New Jerusalem first arose upon the new world, with a bronze tablet containing the following inscription: "Bells' Book store. Here in 1784 was delivered by James Glen, of Demerara, B. G., the first public lecture-ever given on the Christian Doctrines set forth by Swedenborg."

About two hundred persons, including several members of the General Church, had gathered around the old brick building to witness the unveiling. Three New Church ministers, clothed in black ecclesiastical robes, mounted a decorated truck wagon. The Rev. Charles W. Harvey, of Philadelphia, read an appropriate Scripture selection. The Rev. John Stockwell, of Frankford, offered an invocation; and the Rev. Julian K, Smyth, president of the General Convention, made a brief historical address, at the close of which he introduced a pretty little boy of four years-David Powell Johnson, a descendant of the Rev. David Powell who was ordained into the Ministry of the New Church at the first Convention, in 1817; this little fellow pulled the string by which the Tablet was unveiled, whereupon the assembled company united in singing a short hymn. The ceremony was simple but: graceful, and the occasion was of deeply moving and distinctive New Church interest.

The annual Conference of the Young People's League was held at Twenty-second and Chestnut sts. on Friday afternoon, and in the evening of the same day Mr. Clarence W. Barren, of Boston, addressed the young people, (and a very large attendance of old people as well), on the subject of "Getting the Word into you and through you." Mr. Barren, who has been very much in evidence in the MESSENGER and at Convention meetings, of late years, is the editor of the WALL STREET JOURNAL and is a writer of national reputation on financial and other subjects. He is a jovial, rotund gentleman, with blue eyes, florid complexion and an ever active brain that fairly pours forth from an eloquent tongue. For nearly two hours he entertained a crowded audience with his lively wit, personal anecdotes, etc., but throughout the long address there ran a serious appeal to the young people to read the Word and Swedenborg's Writings as the most important business of life.

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Perhaps never before at a New Church meeting has this lesson been "rubbed in" as now by Mr. Barren, who, moreover, occupied a great deal of the time in reading extracts from the Writings themselves, and he read them in so vivacious a manner as to hold the attention of the whole audience.

     Mr. Barren entertains a pet aversion against "creeds" and formulated "doctrine," and against these he now also inveighed at great length; but it seems that by these terms he means manmade dogmas, for when some persons in the audience asked what the Writings are, if not "Doctrine," he vehemently protested that they are "not doctrine but Divine Truth!" And when asked how he read Swedenborg, he described, in amusing detail, how he read the Writings while traveling, and in bed, and even in his bath-tub! He finally described the little gardens which the young people enjoy in the other world, and which vanish when they do not regularly read the written Word, (S. D. 5666), and he concluded with these cheering words: "But you no longer read the Word and Swedenborg, and therefore your little gardens have vanished!"

     The Centennial meeting of the General Convention itself opened at 2:30 p. m. Saturday, May 19th, and was distinguished by a "Declaration" expressing the loyal concurrence of the Convention in the action of Congress in declaring war. This was followed by patriotic speeches by C. W. Barren, Edwin A. Munger, Starling W. Childs, and others. It was a great and stirring patriotic demonstration, but did not leave room, at the first session, for the transaction of any work on the spiritual plane, which, after all, is the special business of the New Church.

     The culminating event of the Centennial Convention was the great banquet on Saturday evening, at the Bellevue Stratford hotel, where nearly 800 guests were assembled amidst brilliant surroundings. Mr. Smyth proved himself as witty and genial a toastmaster, (without "toasts"), as he has proved himself a success in presiding for a number of years over the General Convention.

449

The Rev. H. Clinton Hay, of Boston, delivered an interesting address on the earliest history of the New Church in England and America and of the first meeting of the Convention, one hundred years ago. It was illustrated by numerous fine lantern slides, bringing before our eyes the faces and building familiar to our brethren of the long, long ago. Judge Barnard, of Washington, the Vice-President of the Convention, followed with a brief account of the further history of the Convention. The most striking address of the evening was the one delivered by the Rev. William L. Worcester on "New Opportunities for the Church," describing the widening work of the Convention's Theological' School, and the new fields for missionary work that have recently opened in various distant parts of the world. The graceful and affectionate eloquence of the speaker was quite remarkable, and the response of the great audience was most enthusiastic.

The program, was concluded with a brief address by Mr. Edwin Markham, the poet, who of late has been so prominent as an evangelistic lecturer on New Church topics. The venerable poet fairly carried the audience "off their feet," but the poem on "Swedenborg: Voice of the New Humanity," which he read on concluding his remarks, was a distinct disappointment to us, as it was almost entirely of a political character, dealing with the onward march of democracy, etc.; and devoid of any spiritual thought.

On Sunday morning, May 20th, the Rev. J. K, Smyth preached in the Church at 22d and Chestnut sts., on the subject of "The Angels and the Trumpet," after which the rite of ordination was administered to Mr. Wm. R. Reece, of Portland, Ore., and Mr. Robert J. Strong, of Auckland, New Zealand. In the afternoon special services were conducted at Frankford, in celebration of the hundredth anniversary of the Frankford Society. Here Prof. T. Worcester Worrell delivered an address on the history of this Society with a sketch of its founder, the Rev. Thomas Boyle, who a century ago brought his congregation into the New Church out of the "Free Will Baptist" communion.

450

     Several visitors of the Convention on Sunday morning attended services at Bryn Athyn, among them a number of the students of the Convention's Theological School; and on Sunday afternoon a great number of the Convention people visited Bryn Athyn, to view the school buildings and the cathedral.

     Early on Monday, May 21st, there was a meeting of the New Church Evidence Society, at which Mr. Alfred H. Stroh presented an outline of his past work in Sweden, which has resulted in the phototyping of eighteen folio volumes of Swedenborg's manuscripts. Mr. Stroh dwelt especially upon the great number of new documents by and concerning Swedenborg, which have come to light during the last forty years, and especially since the year 1902, and of the importance of issuing a new collection of all "Documents concerning Swedenborg," a work which he commended to the attention of the Evidence Society. The proposition was received with great favor and a resolution was adopted looking to the co-operation of the Society with Mr. Stroh in the collection and publication of these important documents.

     At the session of the General Convention itself, on Monday morning, the election of officers took place, the Rev. Julian K. Smyth being unanimously re-elected as President. The report of the NEW CHURCH MESSENGER, the official organ of the Convention, was then presented and discussed. Mr. Smyth, while commending the faithful work of the editor, the Rev. J. S. Saul, complained of a lack of a consistent editorial policy, and suggested the appointment of a standing committee in charge of the journal. Rev. George H. Dolt emphasized the need of theological soundness and the importance of "feeding the internal church first." The Rev. J. B. Speirs made a plea for doctrinal freedom in the MESSENGER, even for those who, like himself, believed that the Writings of the New Church are the Word of the Lord. This elicited a vigorous protest from the Rev. Thomas A. King, who called attention to the fact that the Convention had emphatically declared itself against the Writings being the Word, (in the "Reed Report" of 1902), and he urged the appointment of a Theological censor who should guard against the admission into the MESSENGER of any statement acknowledging the Writings as the Word.

451

This inquisitorial suggestion received hearty applause, but so also did the Rev. L. G. Landenberger's appeal for spiritual freedom. "Who," he asked, "is to be the censor of free speech over the whole New Church?"

     The atmosphere in the meeting now began to assume a murky hue, but a storm was averted by the reading of the report of the Augmentation Fund, with its cheering report of a permanent fund of more than $155,000 for the assistance of struggling societies. The session closed with the reading of an address by the Hon. Louis F. Post, of Washington, on "Human Society." Mr. Post, owing to official duties, was unable to be present, and his paper was therefore read by Mrs. Post, who furthermore delivered an address of her own during the hour for luncheon in the Rittenhouse Hotel. Both addresses were chiefly of a political and patriotic nature.

     At the afternoon session on Monday the Report of the General Council was read. It contained, among other things, a recommendation that the Convention make application for membership in "the Federal Council Of the Churches of Christ in America,"-a recommendation which was adopted by the Convention What this action involves was not made clear. Among the other recommendations of the General Council, which were adopted, was the invitation of the Detroit Society to the Convention to meet there next year; the admission of the Minneapolis Society into the Convention, and the publication of a new Latin edition of the ARCANA COELESTIA by phototyping Swedenborg's original edition of this work.

     The "Conference on Missions," on Monday afternoon was introduced by the Rev. Walter B. Murray reading the Report of the "Lecture Bureau," describing the past work of Mr. Edwin Markham, with an outline of future work by the same popular lecturer. The most interesting feature of this session was the address delivered by the Rev. I. L. Watanabee, a Japanese convert to the New Church, at present studying in the Convention's Theological School. Mr. Watanabee, who appeared in native costume stated that for a long time he had been a Christian pastor, and professor in the Presbyterian Theological Seminary in Kobe, Japan.

452

Doubts as to the theological dogmas of the Old Church induced him to resign from this position and to come to the United States to pursue his search for a rational religion. While studying in Richmond, Va., he became acquainted with the Rev. J. B. Spiers and his wife, and was by them introduced to a knowledge of the Heavenly Doctrine of the New Jerusalem, which he most enthusiastically embraced. Mr. Watanabee, in his address, expressed himself as especially interested "in the subject of educating children and young people, because the extension of the New Church in Japan will depend upon the parallel conjunction of educational and direct religious work. . . . This is my great conviction from my experience in the past, and I earnestly trust that the New Church people of America will give serious consideration to the matter of New Church education in Japan, and co-operate with the efforts I hope to make in this respect." We may add that Mr. Watanabee made a visit to Bryn Athyn, during the Convention; as the guest of Mr. Theodore Pitcairn, and that his scholarly mind and earnest New Churchmanship made a very favorable impression upon those who had the opportunity to meet him.

On Monday evening between seven and eight hundred persons were most hospitably entertained at a lawn party given by Mr. and Mrs. Gideon Boericke at their home in Wynnewood, Pa. At the morning session of the Convention, on Tuesday; May 22d, a number of Reports were read, and also the usual Address from the British Conference and the anniversary Message to the Conference from the Convention, etc. On Tuesday afternoon there was a Conference on "The Soul of America," with a patriotic address from the Hon. Richard Kenna Campbell, United States Commissioner of Naturalization, who introduced his paper with the statement that he was a descendant of one of the early receivers of the New Church Doctrine in Virginia one hundred years ago. (Col. Arthur Campbell, of Abingdon, Va.?)

At the conclusion of the Conference the President of the Swedenborg Scientific Association, Rev. Lewis F. Hite, endeavored to introduce a Memorial from that Association to the Convention; but as time did not admit of its consideration, it was received and referred to the General Council.

453

The purpose of this communication was to solicit the co-operation of the Convention in supporting Mr. Stroh while engaged in editing the successive volumes of the scientific works of Swedenborg, as planned for the extended series undertaken by the Royal Swedish Academy of Sciences. The Council did not see its way clear to approve the proposed expenditure for the immediate future; though it hopes that Mr. Stroh's service can again be secured for the work in Sweden at no very distant date.
ANNUAL MEETING OF THE SWEDENBORG SCIENTIFIC ASSOCIATION 1917

ANNUAL MEETING OF THE SWEDENBORG SCIENTIFIC ASSOCIATION E. E. IUNGERICH 1917

The Swedenborg Scientific Association convened in the Sunday School room of the First New Jerusalem Church of Philadelphia, on Wednesday, May 23, 1917, the day after the adjournment of Convention. President L. F. Hite was in the chair.

The early part of the afternoon was taken up with the reading and discussion of rather discouraging reports presented by the treasurer of the Association, and by the editor of THE NEW PHILOSOPHY. Not only had the membership during the elapsed year decreased, but the contributions had fallen off to such an extent that the likelihood of publishing two works already in print, and even of continuing THE NEW PHILOSOPHY at its present size, seems problematic. A decrease of interest at the present time, it was pointed out, would be regrettable, inasmuch as it devolved upon the present generation to publish and make accessible for future ages the mass of scientific literature by Swedenborg that was still unprinted. One result of the general concern expressed in this discussion, was the creation of the office of corresponding secretary, in addition to the President and six directors, who were re-elected. It was intended that this new office might provide that the existence and aims of the Swedenborg Scientific Association be kept actively before the New Church public. A second result was the enrollment of a few new members, and the receipt of donations aggregating a sum that would make it possible to publish THE RETURN KINGDOM OF THE DIVINE PROCEEDING by Miss Beekman, and Swedenborg's work on THE FIBRE.

454

The HIEROGLYPHIC KEY, enriched by certain addenda whose inclusion was due to the generosity of the Vice-President of the Association, Dr. F. A. Boericke, will also appear shortly.

     Mr. Alfred H. Stroh, after an absence of a decade spent in Sweden on work peculiarly dear to the Association, next gave an address on Swedenborg's ITINERARIUM, or Journal of Travels; a work which will shortly be published in conjunction with the DREAM-BOOK. Mr. Stroh cited many entries in this Journal, including one about the Dutch and their republic, showing its superiority to monarchical governments, as instances of Swedenborg's incisive and painstaking reflections. He also reviewed with a critical appraisal the various translations of the DREAM-BOOK. The ensuing discussion brought out a difference of opinion as to whether the DREAM BOOK Should be placed in the same category with the ITINERARIUM, or be regarded: as one in a series with the SPIRITUAL DIARY and the Memorabilia in the ADVERSARIA. The inclusion of the ITINERARIUM in the same volume with the DREAM-BOOK was warranted, said Mr. Stroh, because both were diaries that showed not only a chronological sequence, but contained many natural observations of equivalent character.

     Prof. C. R. Pendleton next presented a half dozen mounted wire models, to portray various conceptions of what Swedenborg had meant by his diagrams of finites in Tables I and II of the PRINCIPIA. He showed a model which satisfied the requirement that the pole of the ecliptic should fall in the circumference of the polar circle, and disqualified two other models as not fulfilling this, since in one: of them it coincided with the equatorial pole, and in the other it fell on the equator. Next, setting his model in rapid spinning motion, so as to illustrate what is called axillary motion, he showed how a slower and progressive motion is also gradually engendered. He illustrated the relation of higher finites to lower ones in the scale by models wound not with a single wire, but with several plaited together. The ensuing discussion was confined to a series of questions propounded by members present, and answered satisfactorily by the speaker.

     In the evening session, President L. F. Hite presented his annual address on Swedenborg's Psychology.

455

Though the paper did not attempt to solve any of the intricate problems that it skillfully portrayed, it set: forth pertinently the ever-present problem of where psychology begins, and physiology ends, or of where we are to place the demarcation between the spiritual or mental world, and the natural or phenomenal world. It also succeeded in arousing a lively discussion, in which Messrs. Acton, Alden, Harvey, Odhner, C. R, Pendleton, T. Pitcairn, Roeder, Stroh, Wethey, and J. Whitehead spoke at some length, in regard to the specific point in the paper.
E. E. IUNGERICH.
Corresponding Secretary.

456

JOURNAL OF THE TWENTIETH MEETING OF THE JOINT COUNCIL OF THE General Church of the New Jerusalem 1917

JOURNAL OF THE TWENTIETH MEETING OF THE JOINT COUNCIL OF THE General Church of the New Jerusalem Various 1917

     BRYN ATHYN, PA, JUNE 23, 1917

     The meeting was opened at 3 p. m. with worship conducted by Bishop N. D. Pendleton.

     There were present

     OF THE COUNCIL OF THE CLERGY:
Rt. Rev. N. D. Pendleton      Rev. E. E. Iungerich
Rt. Rev. W. F. Pendleton      Rev. C, T. Odhner
Rev. Alfred Acton               Rev. H. L. Odhner
Rev. J. E. Bowers               Rev. E. S. Price
Rev. W. B. Caldwell           Rev. Gilbert Smith
Rev. E. R. Cronlund           Rev. H. Synnestvedt
Rev. R. de Charms           Rev. F. E. Waelchli
Rev. C. de Charms               Rev. R. W. Brown
Rev. C. E. Doering           Rev. Karl Alden
Rev. T. S. Harris               Rev. Theodore Pitcairn
Rev. John Headsten

     OF THE EXECUTIVE COMMITTEE:
Dr. Felix Boericke           Mr. Seymour Nelson
Mr. E. C. Bostock               Mr. Raymond Pitcairn
Mr. Robert Carswell           Mr. Richard Roschman
Mr. Walter Childs           Mr. Anton Sellner
Mr. Paul Synnestvedt

457

     OF BOTH BODIES:

     Rev. W. H. Alden.

     The minutes of the last two meetings were read, corrected and approved.

     The Secretary of the General Church read the following report:

     REPORT OF THE SECRETARY

     OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     1. MEMBERSHIP. The General Church of the New Jerusalem numbers at present 1,291 registered members, showing a net increase of 19 persons over the membership reported in -June, 1916. Altogether 41 new members have been received since the last report; while on the other hand 2 persons have resigned, and 20 have passed into the spiritual world.

     2. RESIGNATIONS. The following have resigned:
Mr. and Mrs. Charles W. Morse, of New South Wales, Australia

     3. DEATHS. The following members have died since the Report last delivered:

Mrs. Annie M. Longstaff, of Toronto, Ont., May 15, 1916
Dr. William A. Hanlin, of Middleport, O., June 5, 1916
Mr. John Pitcairn, of Bryn Athyn, Pa., July 22, 1916
Mr. Lionel Alfred Rose, of London, July 30, 1916
Mrs. Louisa Selina Stamps, of Toronto, Ont., Sept. 29, 1916
Mrs. Cyrinthia Hobart, of Bryn Athyn, Pa., Oct. 4, 1916
Mr. George W. Doering, of Plymouth, Neb., Oct. 7, 1916
Mrs. Esther Martha Heilman, of Leechburg, Pa., Oct. 25, 1916
Mrs. Kathleen Grebe, of Arbutus, Md., Dec. 29, 1916
Mr. William Drost, of Philadelphia, Pa., Dec. 29, 1916
Mr. Swain Nelson, of Glenview, Ill., Jan. 18, 1917
Mrs. Melissa H. Sherman, of Sandoval, Ill., Jan. 22, 1917
Mrs. Fannie Waelchli Coffee, of Brooklyn, N. Y., Feb. 3, 1917
Mr. Peter John Dupen, of Sydney, N. S. W., Australia, Feb. 5, 1917
Mr. Sobiesky Constantine Smith, of Bryn Athyn, Pa., March 11, 1917

458

Mrs. Nellie W. Sherman, of Sandoval, Ill., March 13, 1917
Mr. Joseph Izzard, of Clinton, Ont., March 22, 1917
Mr. Ernest A. Gilmore, of New Rochelle, N. Y., April 4, 1917
Mrs. Eliza Zinkann Glebe, of Kitchener, Ont., April 25, 1917
Mr. Roscoe B. Kendig, of Port Chester, N. Y., May 10, 1917

     4. NEW MEMBERS. The following new members have united with the General Church during the past ecclesiastical year:

     A. IN THE UNITED STATES.

     Rochester, N. Y.
Mrs. Eliot G. Cranch

     Bryn Athyn, Pa.
Miss Charlotte L. Grant

     Philadelphia, Pa.
Miss Marion McCurdy
Miss Ethel Soderberg

     Pittsburgh, Pa.
Miss Margaret H. Fuller

     Cincinnati, O.
Dr. George Strohbach

     Langville, O.
Mrs. Blanche L. Miller

     Glenview, Ill.
Mr. Elmer Crebert Burnham
Mr. Robert M. Cole
Mr. Benjamin B. McQueen

     Chicago, Ill.
Mrs. Hilda Holm
Mr. Charles K. Sturnfield
Mrs. Charles H. Sturnfield
Mrs. Cordelia S. Van Epps
Mr. Neville T. Wright

     Mason, Wisc.
Mr. John Anderson
Mrs. John Anderson
Miss Ida H. Anderson

     B. IN CANADA

     Toronto, Ont.
Mrs. Fannie Rieck
Mrs. E. K. Richardson
Mr. Lorne Schierholtz
Mrs. Lorne Schierholtz

     Streetsville, Ont.
Mr. Edgar T. Brown

     Trenton, Ont.
Mr. Frederick Henry Dawson

     Kitchener, Ont.
Miss Flora Waelchli

     Waterloo, Ont.
Miss Iona L. Doering

     Chaplin, Sask.
Mr. Henry Hiebert.

     Vancouver, B. C.
Mr. Oliver Doron Synnestvedt

     C. IN ENGLAND.

     London.
Mr. Hubert William Ashley

     D. IN SOUTH AFRICA.

     Durban, Natal.
Mr. A. C. Braby
Mrs. A. C. Braby
Miss Enid E. Cockerell
Mr. Leonard Garth Pemberton
Mrs. Elizabeth Ridgeway
Mr. Robert Melville Ridgeway
Mrs. Robert Melville Ridgeway

     Pietermaritzburg, Natal.
Mrs. Louisa C. Margary

     E. IN AUSTRALIA.

     Sydney, N. S. W.
Mr. Frederick W. Heldon
Mrs. Frederick W. Heldon

     Rockdale, N. S. W.
Mr. Charles H. Morgan
Mrs. Charles H. Morgan

     Respectfully submitted, C. TH. ODHNER, Secretary.

     The Secretary of the Council of the Clergy read the following report:

459

     REPORT OF THE COUNCIL OF THE CLERGY.

     During the past year two meetings of the Council of the Clergy have been held: a special meeting, February 10th and 11th, at which thirteen ministers and three candidates were present, and the annual meeting, June 21st to 23d, at which twenty-two ministered were present.

     The reports of the ministers, presented at the annual meeting, show that ministers of our body have during the past year officiated at 61 baptisms, 21 confessions of faith, 10 marriages, 24 funerals, and 110 administrations of the Holy Supper.

     The reports indicate that in all our societies having resident pastors there have been encouraging results of the work; also that all possible is being done by visiting pastors to provide for the smaller societies and circles and the isolated.

     We present from the reports the following points of especial interest:

     BISHOP N. D. PENDLETON was chosen Bishop of the General Church on June 15th at the meeting of the General Assembly. On June 19th he ordained Rev. George de Charms and Rev. L. W. T. David into the second degree of the priesthood. In October he visited Glenview for the District Assembly and while there dedicated the new church building, the parish house, and the school-house. He preached, once in Chicago. On his return he stopped over in Pittsburgh for two days. He visited Toronto, December 28th to 31st, and Kitchener, January 1st to 3d. Neither place was able to hold the District Assembly this year. He visited Pittsburgh for the local assembly in March and Philadelphia in April. On January 1st, Bishop W. F. Pendleton resigned from all pastoral work in the Bryn Athyn church. Thus there devolved on Bishop N. D. Pendleton the entire pastoral charge of the society. It became necessary for him to have help in the work, and on February 1st the Rev. George de Charms was chosen Assistant Pastor. Since then the Bishop has preached once a month, and taken part in the service on other Sundays, in addition to teaching in the Theological School and administering the affairs of the Academy. On June 26th he appointed as members of the Consistory the Rev. Messrs. Acton, Odhner, Waelchli, Synnestvedt and Doering, and on February 6th Rev. W. B. Caldwell.

460

     The Rt. Rev. W. F. PENDLETON, Bishop Emeritus, visited Glenview for the District Assembly and preached there three times. He also visited New York in May for the Local Assembly and preached there. On January 1st he resigned from all pastoral work in the Bryn Athyn church, continuing only his teaching in the Theological School of the Academy.

     The Rev. J. E. BOWERS, Missionary of the General Church, has during the past year made two extended trips. Thirty-eight places have been visited, in Ontario and in six of the States. Twenty places have been visited once, and eighteen twice. On these trips about 100 New Church persons are met with, outside of our societies, of whom 65 are members of the General Church.

     The Rev. ANDREW CZERNY reports that the work in London and in Colchester is going on as usual The attendance at worship is as large as can be expected under present conditions. It is, of course, much reduced, with all the young men away. The doctrinal classes had to be discontinued about a year ago, but recently the one in London was resumed. The work in the school has been carried on regularly.

     The Rev. F. E. WAELCHLI, Visiting Pastor, ministered to twelve places; some of these were visited once, others two, three or four times. The length of visits varied, some being for a few days, others for several weeks. In all, seven and one-half months were spent away from home. Full reports of the work have appeared from time to time in New Church Life.

     The Rev. HOMER SYNNESTVEDT reports a year of increased activity in Pittsburgh, with a tendency to an increased attendance at worship and at the weekly doctrinal class. The school has shown very satisfactory work, and the Sunday School has been especially prosperous. The Men's Philosophy Club has had a very active season. A class of younger people have met every Sunday evening studying Heaven and Hell.

     The Rev. ALFRED ACTON has made thirty-six visits to New York and four to Washington.

461

     The Rev. E. R. CRONLUND states hat he has every reason to believe that the Toronto Society has made progress in the knowledge and love of the doctrines. The weekly suppers and doctrinal classes have never been better attended. A course of instruction in the "Principles of the Academy" was given to the young people. Ladies' Meetings and Children's Services have been held regularly.

     The Rev. T. S. HARRIS, pastor of the Arbutus Society, devoted forty days to visiting Abington and Meriden Circles four times. He has also served as corresponding pastor to ten persons in Canada, of whom three are members of the Church and seven children.

     The Rev. F. HUSSENET sends affectionate greetings from the Church in France. Services in Paris continue to be held regularly.

     The Rev. E. DELTENRE, through Mr. Barger, of The Hague, tells, under date of April 20th, that the circle at Brussels celebrated the Holy Supper with twenty-one present, and that the mission goes very well.

     The Rev. JOHN HEADSTEN has carried on the work in Chicago uninterruptedly, except during July and August, when he visited points in Minnesota, Wisconsin, Michigan and Illinois, holding twelve meetings, with an average attendance of thirty-two.

     The Rev. L. W. T. DAVID reports that in Denver, services, Sunday school and doctrinal class have been held regularly. In one of the Sunday school classes use is made of the Catechism now being published in the Life. The Friday afternoon children's class has been continued, and a small group of men has met regularly for reading and discussion of the Adversaria.

     The Rev. H. L. ODHNER has continued as Assistant to the pastor of the Carmel church, Kitchener, Ontario. He has recently received and accepted a call to take charge of the pastoral uses of the Carmel church after ordination into the second degree of the priesthood, and will enter upon this work on July 1st.

     Mr. WILLIAM EVENS, authorized lecturer, has delivered two lectures and sold thirty-six copies of the Writings.

     At the sessions of the Councils just held, one of the subjects considered was the Catechism now being published in NEW CHURCH LIFE, and the following resolution was passed with reference to it:

462

     "Resolved, That it is the opinion of this meeting that the Catechism by Prof. C. Th. Odhner should be published, and that this resolution be communicated to the Executive Committee."

     Another subject considered was that of Authorized Candidates and Lecturers. The Bishop stated that licenses are now being issued to candidates and lecturers from year to year on application; but that licenses formerly granted will continue in force unless failure to report should cause them to lapse. F. E. WAELCHLI, Sec'y.

     The Report of the Executive Committee was read by the Rev. W. H. Alden:

     REPORT OF THE EXECUTIVE COMMITTEE.

     Six meetings of the Executive Committee have been held during the year, three of them during the sessions of the General Assembly and three on the dates, September 12, 1916, and Feb. 10, and March 13, 1917.

     The Executive Committee gave careful consideration to the question of the appointment of a new Bishop for the General Church and, in consultation with the Council of the Clergy, concurred in the mode which was adopted, namely; that the name of N. D. Pendleton be presented to the General Assembly by a member of the Council of the Clergy and the nomination seconded by a member of the Executive Committee. This plan was carried out by the placing of the name of N. D. Pendleton before the Assembly by the Rev. C. Th. Odhner and the seconding of the nomination by Mr. John Pitcairn.

     At a meeting for organization, held June 17, 1916, all the members of the Committee were present except Mr. E. T. Asplundh and Messrs. Richard and Rudolph Roschman. The following were elected officers of the Corporation:

President, Mr. John Pitcairn
Vice-President, Dr. F. A. Boericke
Secretary, Mr. Paul Carpenter
Treasurer, Rev. W. H. Alden

     The following were appointed to act as the Extension Committee for the year:

463

     Dr. F. A. Boericke, Chairman; Rev. W. H. Alden, and Messrs. Raymond Pitcairn and R. W. Childs.

     In pursuance of an offer made by Mr. A. E. Nelson to bear the expense involved, Messrs. S. G. Nelson, E. C. Bostock and W. H. Alden were appointed a Committee to co-operate with Mr. A. E. Nelson in carrying out his plan of securing data for the study of the cost of carrying on the uses of the General Church and the particular churches thereof.

     On the 2d of July, 1916, Mr. John Pitcairn, President of the Corporation and Chairman of its Executive Committee; passed into the Spiritual World. At a meeting, held Feb. 10, 1917, appropriate memorial resolutions were adopted by the Executive Committee, which resolutions were printed in NEW CHURCH LIFE and an engrossed copy sent to Mr. Pitcairn's family.

     Early in January Mrs. R. M. L. Frost, for several years Assistant to, the Treasurer of the General Church, was forced, on account of ill health, to give up her duties for a time and leave of absence was given her for the remainder of the fiscal year.

     Some consideration was given, as of interest to the General Church, to the cramped conditions of the Academy Book Room, and by vote of the Committee request has been made to the Directors of the Academy to provide more room in the Boob Room for the display of books and their perusal by visitors. This subject has since been given consideration by the Directors of the Academy, and it is hoped that during the coming summer steps will be taken to carry out this much to be desired end.

     At the meeting in February the editorial management of the NEW CHURCH LIFE was briefly discussed. On account of his health Mr. Odhner, Editor of the LIFE, found it necessary to give over the charge for two months, and his place was taken for that period by the Rev. Alfred Acton.
     W. H. ALDEN,
          Acting Secretary.

     The Report of the Treasurer was read by the Rev. W. H. Alden.

     REPORT OF THE TREASURER.

     FOR THE YEAR ENDING MAY 31, 1917.
Balance on hand June 1, 1916                $167.42

464

     RECEIPTS.
Interest on Investments               $125.00
Interest on Bank Accounts               7.35
Rent of Addressograph               3.00
Sale of New Offices                    15.29
Special Contribution for postage          12.09
Refund Expenses Rev. L. W. T. David     1.10               $163.83

     CONTRIBUTIONS.
Anonymous                         $11.31
California                         1.00
Colorado                         20.55
District of Columbia                    10.00
Florida                         10.00
Georgia                         111.00
Illinois                         28.10
Chicago                         47.50
Glenview                         195.32
Indiana                         14.35
Maryland                         3.00
Massachusetts                    2.00
Michigan                         25.00
Nebraska                         4.00
New Jersey                         8.00
New York                         71.00
Ohio                              243.50
Pennsylvania                         213.51
Bryn Athyn                         2,938.05
Philadelphia                         39.78
Pittsburgh                         376.35
Texas                              10.00
Washington                         36.00
West Virginia                         35.75
Wisconsin                         7.00
Canada                         93.25
Kitchener and Waterloo               157.25
Toronto                         472.30
Australia                         30.56
Great Britain                         31.73
Holland                          11.00
Sweden                         4.50               $5,262.66

465

     NEW CHURCH LIFE
Subscriptions               $868.58
Advertisement          .50          869.08
Total                                             $6,462.09

     EXPENDITURES
Salaries of Bishop's Office               $2,700.00
Missionary                         500.00
Treasurer's Assistant                    600.00
Traveling Expenses, Missionary          124.70
Bishop                         112.00
Secretary Council                    66.00
Member of Consistory               20.00
Reporting Assembly                    25.00
Books to Basutoland                    15.08
Engrossing resolutions, memory Mr.
     John Pitcairn                    11.13
Revision for Liturgy                    122.92
Printing Quarterly Reports & Circulars     43.25
Postage                         84.58
Stationary                         19.48
Addressograph Expense               14.40
Interest on Loans                    5.44
Sundries                         9.42               $4,473.40

     NEW CHURCH LIFE
Salary, Editor                         $500.00
Printing and mailing 12 issues          901.34
Paper                              253.32
Postage and Stationery               43.01
Cuts                              5.20
Sundries                         8.05
                                   $1,710.92     $6,184.32

     Balance on hand May 31, 1917                         $278.67

     PENSION FUND

     FOR THE YEAR ENDING MAY 31, 1917

Balance on hand May 31, 1916               $1,383.25

466

     RECEIPTS
Interest on Investments                    $3,140.00
Bank Interest                              13.46
Interest on Loans                         17.81               $4,554.52

     EXPENDITURES
Pensions                              $2,500.01
Loan to South American Fund,
     Extension Fund                    600.00
Rent on Safe                              6.86               3,106.87

     Balance on hand May 31, 1971                              $1,447.65

     EXTENSION FUND

     FOR THE YEAR ENDING MAY 31, 1917

     RECEIPTS
Balance on hand, May 31, 1917               $906.71
Income from Investments                    5,600.00
Interest on Bank Account                    56.36

     CONTRIBUTIONS
California               $250.00
Colorado               6.00
District of Columbia          1.25
Illinois                .50
Massachusetts          1.50
Michigan               5.00
New York               15.00
Ohio                    188.05
Pennsylvania               228.75
Washington               10.00
Wisconsin               4.00
Canada               119.15
Australia               4.87
England               1.01
Switzerland               3.00
Sweden               2.50               840.58               $7,403.65

     EXPENDITURES
Extension Work                         $3,344.40
Aid to Societies and Circles                    3,485.54
Sundries                              90.96               6,920.90

     Balance on hand                                        $482.75

467

     SPECIAL FUNDS

     SOUTH AMERICAN FUND
Contribution of Mr. John Pitcairn               $10,000.00
Invested in 9 shares Canadian Pacific Equip.
     Bonds at 4-1/2 per cent               9,065.51
Balance                              $934.49
Interest January 1                         202.50
Loan                                   600.00               $1,736.99

     EXPENDITURES
L. C. de Lafayette, traveling expenses for
     self and wife from Brazil and return          906.15
* L. C. de Lafayette (6-1/2 mos. at $100.00          650.00
(Paid Mr. de Lafayette, June 2, 1917, $150.00, closing his account and leaving balance of $29.58.)
Sundries                              1.26               1,557.41
Balance May 31, 1917                                   $179.58

     FUND FOR SOUTH AFRICA
Contributions                                             775.00
Paid to Rev. F. E. Gyllenhaal to be applied to expense of work
     among the Basutos                                   775.00

     The Report of the Church Extension Committee was read by the Rev. W. H. Alden.

     The Committee has held during the year six meetings by itself and additional meetings jointly with the Bishop's Consistory. The plan has been adopted of considering the general extension and missionary uses of the Church in this joint council leaving to the Extension Committee proper only the more purely financial aspects of the work.

     A little time before his death, Mr. John Pitcairn placed in the hands of the Committee the sum of five hundred dollars to be devoted to the expenses of the work among the Basutos carried on by the Rev. F. E. Gyllenhaal, and the sum of ten thousand dollars to be employed in extension work in Brazil.

468

With this latter gift was expressed the wish that Mr. L. C. de Lafayette might be brought to the United States for a visit or possibly to study in the Theological School, and that provision might be made for the publication of the Writings in the Portuguese language. The five hundred dollars has been sent to Mr. Gyllenhaal, together with the further sum of $275.90 contributed by others. Full accounts of Mr. Gyllenhaal's activities have been reported from time to time in the N. C. LIFE and need not be further referred to here.

In carrying out the wish for the furtherance of the work in Brazil, arrangements were made for a visit to Bryn Athyn by Mr. de Lafayette and his wife. He arrived in the fall of 1916 and has been in residence in Bryn Athyn until the present month. He has attended a few classes in the Academy Theological School, and has himself conducted a class in the Portuguese language. Conferences have been held with him as to the work to be done in Brazil, at which he showed translations made by him of the TRUE CHRISTIAN RELIGION and several other major works of Swedenborg together with a number of collateral works. The conclusion arrived at was that the fund provided by Mr. Pitcairn should be invested, and the income only used, (after the expenses of travel and sojourn in Bryn Athyn of Mr. de Lafayette and wife had been defrayed), to publish the Writings of Swedenborg and other New Church works in the Portuguese language. An introductory pamphlet prepared by Mr. de Layafette has already been published in Philadelphia and one thousand copies printed which Mr. de Lafayette has taken with him. Of this introductory tract the Rev. E. E. Iungerich, who has made himself familiar with the Portuguese tongue, speaks in the highest terms and has expressed the wish that it may be translated and printed also in the English language.

The missionary work undertaken by Messrs. K. R. Alden and Theodore Pitcairn during the summer of 1916 was, in part, supported by appropriation from the Extension Fund. In continuance of that work, regular Sunday services were begun in Allentown, but after a short time were discontinued.

469

An appropriation of $250 made for defraying the expenses of these services, was not needed.

     At later meetings of the year, careful consideration was given as to the wisest use of the funds at the disposal of the Committee. It has been found that funds were not sufficient to carry on all the uses which have heretofore been supported, and at the same time meet new calls and increased requirements. The policy has been consistently carried out gradually reducing the assistance given to societies with the expectation that they would gradually become able to carry on their own work without assistance. The work carried on by the Rev. F. E. Waelchli has gradually increased in its scope, so that during the coming year he will give his entire time to the work in the missionary field, having resigned as Pastor of the Kitchener society. For the present he will continue to reside in Kitchener, but it is hoped that at no distant day he will remove his residence to some point which will be more central to his work in the United States and at such a point as may itself be developed as a center of the New Church.

     The work of the Committee for the coming year includes the full support of the Rev. F. E. Waelchli in the general missionary field, which includes the Canadian Northwest, Erie, Pa., Middleport, O., Cleveland, O., Windsor, Ont., and other points where are already circles of the New Church. The plan is for him to spend a considerable time in each place, preaching and giving instruction. The field is too large for one man, and it is hoped that later on one may be found who may be able to take over a portion of the burden.

     The Brussels mission has continued, though under the trying conditions of the great war wry fragmentary information can be obtained from Dr. Deltenre. But such information as has been received indicates that his work is earnestly and successfully carried on. Through Mr. Gerrit Barger, of The Hague, it has been found possible to send him money regularly.

     The small assistance to Paris has also been continued, though the work there is sadly affected by the war.

     Mr. Headsten's work in Chicago is also assisted, and aid is also given to the Sharon Church, in Chicago, though both in smaller amount than in previous years.

470

     The aid given to the Arbutus Circle has been continued.

     Mr. Baeckstrom's salary and a portion of the Society expenses in Stockholm have been provided for and a small appropriation made for half, yearly visits by Rev. S. C. Bronniche, of Copenhagen.

     Rev. Messrs. Karl R. Alden and Theodore Pitcairn will carry on their street missionary work in Philadelphia during the coming summer, and a small appropriation has been made to assist this work.

     The Extension Fund is limited, and while the contributions made to it during the past year are larger than in previous years, its outgo is more than its income, and it will be necessary before any long time has paused, either to drastically cut down the uses performed by it, or to have the contributions to its uses materially increased.

     Things which are alive must grow, and it is to be hoped that the Church will not be satisfied to see such uses as these suffer but will provide that they be continued and in generously increasing measure from year to year.
     WM. H. ALDEN,
          Secretary.

     Mr. Walter C. Childs, Treasurer of the Orphanage Fund, read the following Report:

     ORPHANAGE FUND OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Statement from June 6, 1916, to June 12, 1917.

     RECEIPTS.
Cash balance June 6, 1916                              $569.02
Henderson Bequest, income                              120.18

     CONTRIBUTIONS.
Denver Society, Christmas Offering                $2.60
Glenview, Immanuel Church, Christmas Offering      4.00
Baltimore Society, Christmas Offering                3.90
New York Society, Christmas Offering               20.02
N. Y. Society, Sunday School Christmas Offering      1.89
Allentown Society, Sunday School               1.25
Bryn Athyn, Children's Service                              25.61

471

Bryn Athyn, Christmas Offering               70.00
Philadelphia, Advent Church, Easter Offering      11.55
Pittsburgh, Children's Christmas Offering           34.03
Kitchener, Ont. Carmel Society                         18.10
Toronto Society                         7.00
Christmas Offering                         23.30
Colchester, England                         3.78
A Friend, Baltimore                         1.00
Dr. F. A. Boericke                          25.00
Miss Winnie Boericke                    5.00
Mrs. F. O. Breitstein                         4.00
Mr. Harold P. Childs                         5.00
Mr. Walter C. Childs                          15.00
Mr. Charles H. Ebert                          2.50
Children of Mr. and Mrs. C. H. Ebert           2.11
Mr. Williams Evens                         1.00
Mrs. Cara S. Glenn                          5.00
Mrs. C. S. Glenn and Family                    5.00
Mrs. W. S. Howland                                   5.00
Miss Alice E. Grant                          5.00
Dr. S. B. Hanlin                                    3.00
Mrs. Regina Iungerich                     5.00
Mr. A. W. Manning                         5.00
Miss Eliza Mitchell                                   5.00
Mr. S. G. Nelson                          5.00
Children of Rev. and Mrs., C. Th. Odhner          1.58
Mr. L. B. Pendleton                         5.00
Mrs. N. D. Pendleton                               2.50
Mr. Philip C. Pendleton                    1.00
Master Willard D. Pendleton                    .19
Mr. and Mrs. Raymond Pitcairn               20.00
Miss E. W. Potts                                   1.00
Rev. E. S. Price and Family                    2.00
Mr. Richard Roschman                    5.00
Miss Emily Schneider                    1.00
Mr. Anton Sellner                         5.00
Miss Ella V. Wallenburg                     2.00
Mrs. L. Werckle                         10.00
Total Contributions                                   $1,076.11

     DISBURSEMENTS.

Assistance to sundry persons                    $731.29
Printing, Postage, etc.                     9.10
Total Disbursements                                   740.39
Cash on hand. June 12, 1917                          335.72

472

     The Rt. Rev. W. F. Pendleton called attention to the fact that the Report of the Secretary of the General Church records the death of one who gave up his life for his country, and proposed that all such cases be fittingly honored by the General Church. It was thereupon, on motion,

     RESOLVED, That the matter of publishing a Roll of Honor of members of the General Church who have offered their lives in battle for the country, be referred to the Bishop and Consistory."

     On motion, it was RESOLVED, That regular reports to this Joint Council be published and distributed to the members before the meetings.

     The subject of The State of the Church was taken up for consideration, and was discussed by a number of speakers.
     F. E. WAELCHLI,
     WM. H. ALDEN,
          Secretaries.

     FRENCH SECTION OF THE GENERAL CHURCH.

To the dear Bishops, Brothers and Sisters:
     In the name of the French Section of the General Church, always more and more deep-rooted and firm in our doctrines, I address to all our brothers and sisters in the General Church our best wishes for happiness and prosperity; we pray our Lord, our only God, to be willing to grant our prayer. We ask Him to sustain our leaders as directors of the New Church, our dear Bishops, to whom we give assurance of our devout respect and our fidelity to our beloved Doctrines.

     I wish to thank all our brothers and sisters of the New Church in America who, during the cruel trials which we have suffered, for three years, have helped the poor families of the New Church in France without ever failing us, with untiring energy; all honor to their charity!

     In closing I cry with all my strength: Long live the United States, Long live France, Long live the General Church! (Signed) F. HUSSENET, Pastor. Paris, June 5, 1917.

     A GREETING FROM BASUTOLAND.

     The Secretary of the General Church has received the following message, evidently written under the impression that the General Assembly meets annually, instead of triennially.

473

     "FROM THE GENERAL ASSEMBLY OF THE NEW JERUSALEM IN BASUTOLAND. The members and friends send their hearty greetings to the General Assembly in the United States of America, and our hope and prayer that the meeting may be peaceful; with our best wishes for a happy and blessed meeting and charity among each other in the different parts of the country.

     Your servants in the Lord Jesus,
          S. MOFOKENG, Pastor.
          E. L. NYAREDI, Pastor.
          B. I. SERUTLA, Pastor.
Qhuqhu, April 30, 1917.

     THE PUBLIC MEETING OF THE COUNCIL OF THE CLERGY.

     The annual address to the Council of the Clergy was given on Saturday, June 23, by the Rev. E. E. Iungerich, in the auditorium of De Charms Hall, to a fairly large audience.

     The speaker took as his theme the question whether psychic phenomena, such as dreams, visions, and, inner voices, could ever have a normal place in a sound New Church development, and were therefore to be encouraged; and illustrated this subject by adducing copious instances of actual dreams, visions, and voices that are being experienced within a specific group of New Church receivers today. He showed from the doctrines, (DE VERBO, 13; A. C. 5121, 2380, 7298), that internal men of the Church are guided by a perception of the truths of the Written Word; and that reliance on dreams, visions, and voices is not only dangerous, as affording an approach to spiritism but is also peculiar to external, sensual men, who are of a low type of mentality. Angels are not permitted to instruct the men of this earth, but they are "to search; the Scriptures," as Abraham counseled the rich man, and not look to those who have gone beyond the grave. Moreover, when there is open intercourse between the two worlds, the law always holds that the defunct speaker inflows into the memory of the earthly medium, and does not tell him anything he does not already know, but simply emphasizes certain things in his mind.

474

This is usually attended with a baleful result, for the medium is led to value the trivial and the false above the weighty and the true, and feels elated and conceited as a being chosen above others because of his peculiar merits. Angels do not instruct men on earth, and guard against their becoming elated with their own progress by frequently insinuating the reflection that they are but evil. Evil spirits, however, flatter the man's propium, and make him believe, when there is open communication, that it is either the Holy Spirit, or else angels of the highest heaven who are talking to the man. The fact that they impersonate angel's does not prove that they may not be evil spirits, subtly hostile to the New Church, and endeavoring to turn the man from it by leading him to think of himself and of falsity, instead of reading the doctrine with the view of learning the truth. As an illustration of their malice, Mr. Iungerich cited the case of an individual who, through dreams, had been led to favor the use of grape juice in place of wine in the Holy Supper, and the introduction of milk as one of the ingredients of the unleavened bread.

A discrimination, however, was to be made between persons who, through dreams, visions, and voices were led to the New Church, and those who, after being already in the New Church, should cultivate or encourage communication with spirits. It was apparent that in many cases, especially with Catholics who were immersed in such corporeal things as the worship of relies and the adoration of miracle-working saints, the Divine Providence might make use of similarly related miraculous means to withdraw them from the Old Church, especially when there was no means of approach by the publications of the New Church. The genius of Protestant peoples did not expose them so much to the danger of spiritism, as did this miracle-loving trait of the Catholics. The speaker was inclined to think that New Church converts from. Catholicism might for a long period, and perhaps for several generations, be subject to lapses into spiritism, but that although this would subject them to much scathing condemnation from New Church converts from Protestantism who had no proneness to this fault, it did not necessarily follow that the New Church among the former was in a more precarious state than among Protestant converts.

475

The latter bring with them to the New Church the tendency to introduce dissensions and schisms, and were prone to condemn and boycott their brethren on account of intellectual differences of opinion. Reverting, in conclusion, to the reasons advocated by those who favored open communication with the spiritual world as a future guerdon that would be given to the New Church, the speaker called attention to apparently differing teachings of the Writings in regard to the descent of the Word upon earth. One passage teaches that the Word descends plane by plane, being recorded on each plane severally, and finally coming to some scribe on earth. This passage was often confidently adduced by those who favored open intercourse with the other world, to show that they might thereby tap one of the forms of the Word in the heavens, and so get in touch with essential teachings interior to those derivable from the Written Word on earth. Mr. Iungerich held that this passage referred to the "Spirit of God moving on the waters," or to that "Spirit of God which acted imperceptibly," and that the angels were quite unconscious of any truth that was descending, and only became conscious of it after it had been recorded on earth, and then been reflected to them by minds on earth. This conclusion he thought was supported by the other apparently contradictory passage that the influx was from primes to ultimates, and then to intermediates.

     The REV. GILBERT SMITH expressed pleasure with the paper, and endorsed the position taken in regard to the influx from primes to ultimates, and then intermediates. He suggested that this point was deducible from the order of the formation of the three heavens.

     The REV. C. TH. ODHNER questioned the propriety of the introduction into a public meeting of specific instances of psychic experiences current at this day in the Church, and of the mention by name of the individuals involved. He expressed his distress at learning of the extent of these experiences, but said they ought not to be counteracted in a public way until they had first been publicly disseminated by their sponsors.

     The REV. W. H. ALDEN criticised the speaker for a certain leniency in his treatment of those who had experienced these communications. He doubted whether converts to the New Church who still looked to dreams, visions, and voices, deserved the name of Newchurchmen. He emphasized their possible harm to the New Church, and said that evil spirits would attack individuals in order to destroy the sacred things of the Church with them.

476

     The REV. KARL R. ALDEN did not think the speaker had been lenient at all, and pointed out that the doctrine on the subject had been succinctly stated, and the matter treated in accordance with it. With this the REV. JOHN HEADSTEN concurred, and referred in an interesting manner to the birds sent forth from the ark of Noah. As then, so in the establishment of every New Church, it is always a "raven" that is first sent forth, but this is followed by "doves."

     The REV. HUGO L. ODHNER objected to characterizing dreams, visions, and voices, as instrumentalities that the Divine Providence might use. He said that it should rather be pointed out that they came under the laws of permission.

     The REV. THEODORE PITCAIRN addressed himself to the point that it was the Lord in the Writings who was to establish the Church, and that if men were led to translate, read, and study the Writings, we could hope that any irregularities in their beliefs or practices would eventually be dispelled by the Lord Himself. He favored hearty co-operation with all Newchurchmen, irrespective of race and genius to the degree and extent of their application to the study of the Writings.

     The REV. GEORGE DE CHARMS regretted that the discussion had not turned to the more abstract points touched on by the paper. He said we ought not to assume a scoffing or incredulous attitude in regard to the fact that men had come into the Church through dreams and voices. It had always seemed strange to him however, that a rational religion like that of the New Church should ever be introduced by such irrational instrumentalities.

     MR. A. GUYLEE made some comments in regard to spiritism, and cited a case that had led people to believe in reincarnation, as being explicable under the law of the influx of the spirit's memory when there was intercourse with the other world.

     MR. CARSWELL said that it was obvious that after death one who had been a spiritist stood a better chance of salvation than one who had been an atheist.

     The REV. E. E. IUNGERICH Said that the propriety of giving this paper before al public gathering had been a mooted point in his mind for quite a while, but; that he had decided to do so in view of the fact that the individuals referred to were not in close contact with the General Church, and would not be affected by a discussion here. On this account he would also not present his paper for publication. It had arisen out of a difference of opinion with one for whom he had the highest esteem as a man of lofty character, and of sincere fidelity to the cause of the New Church, to whom he had given a copy of his paper, and who was aware of the intention to discuss the subject, and had even given a reply which might be read at the pleasure of the meeting. Mr. Iungerich expressed special interest in two points that had been set forth. First, that one race of men finds it difficult to exonerate other races for blemishes not peculiar to itself; and, secondly, that a superstitious proclivity to attach weight to dreams is very prevalent, and may undermine our rationality if we are not constantly on our guard.

477

BISHOP N. D. PENDLETON Called attention to the fact that angels do not instruct others, but tell them to do as they please. He had tried to follow this principle when Mr. Iungerich had asked his advice in regard to reading this paper before a public meeting.
DIRECTORY OF THE GENERAL CHURCH 1917

DIRECTORY OF THE GENERAL CHURCH 1917

     OFFICIALS OF THE GENERAL CHURCH.

     Bishop
The Rev. N. D. Pendleton

     Secretary
Rev. C. Th. Odhner

     Treasurer
Rev. W. H. Alden

     Consistory
The Bishop
Rev. A. Acton                     Rev. Homer Synnestvedt
Rev. C. E. Doering, Secretary      Rev. F. E. Waelchli
Rev. C. Th. Odhner                    Rev. W. B. Caldwell

     The Executive Committee.
Dr. Felix A. Boericke, Acting President
Mr. Paul Carpenter, Secretary
Rev. Wm. H. Alden, Treasurer
Mr. Edward C. Bostock                Mr. Seymour G. Nelson
Mr. Robert Carswell                    Mr. Raymond Pitcairn
Mr. Edwin T. Asplundh                Mr. Richard Roschman
Mr. Randolph W. Childs                Mr. Rudolph Roschman
Mr. Walter C. Childs                    Mr. Jacob Schoenberger
Mr. S. S. Lindsay                    Mr. Anton Sellner
Mr. Charles G. Merrel                Mr. Paul Synnestvedt

     The Church Extension Committee.
Dr. Felix Boericke, Chairman      Mr. Raymond Pitcairn
Rev. W. H. Alden, Treasurer      Mr. Randolph W. Childs

     DIRECTORY OF THE CLERGY.

     Bishop.

     PENDLETON, NATHANIEL DANDRIDGE.
Ordained, 16/6, 1889; 2d degree, 2/3, 1891; 3d degree, 17/11, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

478

     Bishop Emeritus.

     PENDLETON, WILLIAM FREDERICK.
Ordained, 1st and 2d degrees, 3/9, 1873; 3d degree, 9/5, 1888. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

     ACTON, ALFRED.
Ordained, 4/6, 1893; 2d degree, 10/11 1891. Pastor of the circles in New York and Washington. Dean of Theological School, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, WILLIAM HYDE.
Ordained, 1st and 2d degrees, 30/5, 1886. Treasurer of the General Church. Manager of the Academy Book Room, Bryn Athyn.

     BARLER, ORSON L.
Ordained, 1st and 2d degrees, 1/11, 1879; Beatrice, Neb.

     BOWERS, JOHN E.
Ordained, 1st and 2d degrees, 11/5, 1873. General missionary, 37 Lowther Ave., Toronto, Ont., Canada.

     BRICKMAN, WALTER E.
Ordained, 1st and 2d degrees, 7/1, 1900. 419 Eveline St., Pittsburgh,

     CALDWELL, WILLIAM BEEBE.
Ordained, 19/10, 1902; 2d degree, 23/10, 1904 Pastor of the Immanuel Church, Glenview, Ill.

     CRONLUND, EMIL ROBERT.
Ordained, 31/12, 1899; 2d degree, 18/5, 1902. Pastor of the Olivet Church, 32 Springhurst Ave., Toronto, Ont., Canada.

     CZERNY, ANDREW.
Ordained, 10/6, 1883; 2d degree, 21/3, 1886. Pastor of the Societies in London and Colchester, 174 Peckham Rye, S. E. London, England.

     DAVID, LLEWELLYN W. T.
Ordained, 28/6, 1914; 2d degree, 19/6, 1916. Pastor of the Denver Society, 543 Delaware St., Denver, Colo.

479

     DECHARMS, GEORGE.
Ordained, 28/6, 1914; 2d degree, 19/6, 1916. Assistant pastor of the Bryn Athyn Church, Bryn Athyn, Pa.

     DECHARMS, RICHARD.
Ordained, 1st and 2d degrees, 21/1, 1877. Instructor in the Academy Schools, Bryn Athyn, Pa.

     DELTENRE, ERNST.
Ordained, 1st and 2d degrees, 26/5, 1912. Missionary in Belgium and Holland, 33 Rue Gachard, Brussels, Belgium.

     DOERING, CHARLES EMIL.
Ordained, 7/6, 1896; 2d degree, 29/1, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     FERCKEN, GASTON JOHN.
Ordained, 1st and 2d d3grees, 28/10, 1906. Chemin de Boston, Lausanne, Switzerland.

     GLADISH, WILLIS L.
Ordained, 1st and 2d degrees, 3/6, 1894. Franklin Park, Ills.

     GYLLENHAAL, FREDERICK EDMUND.
Ordained, 23/6, 1907; 2d degree, 19/6, 1910. Pastor of the Society in Durban, Natal, South Africa, 360 Essenwood Road.

     HARRIS, THOMAS STARK.
Ordained, 1st and 2d degrees, 8/4, 1897. Pastor of the Society in Arbutus, Md.; Halethorpe, Md.

     HEADSTEN, JOHN.
Ordained, 1st degree, 19/6, 1913; 2d degree, 28/6, 1914. Missionary, 3749 Janssen Ave., Chicago, Ill.

     HUSSENET, FERNAND.
Ordained, 1st and 2d degrees, 10/10, 1909. Pastor of the Society in Paris, 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD.
Ordained, 13/6, 1909;2ed degree, 26/5, 1912. Professor of theology, Academy of the New Church, Bryn Athyn, Pa.

480

     KLEIN, DAVID HAROLD.
Ordained, 26/6, 1898; 2d degree, 27/10, 1902. 1231 E. 46th St., Chicago, Ill.

     MORSE, REV. RICHARD.
Authorized minister and pastor, pending ordination, 31/7, 1913. Pastor of the Society in. Sydney. 180 Regent St., Redfern, Sydney, N. S. W., Australia.

     ODHNER, CARL THEOPHILUS.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Professor of Theology, Academy of the New Church. Secretary of the General Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     ODHNER, HUGO LJUNGBERG.
Ordained, 23/6, 1914; 2d degree, 24/6, 1917. Pastor of the Carmel Church, 820 King St., W. Kitchener, Ont., Canada.

     PRICE, ENOCH S.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Professor, Academy of the New Church. Pastor of the Allentown Society, Bryn Athyn, Pa.

     ROSENSQVIST, JOSEPH E.
Ordained, 19/6, 1891; 2d degree, 23/6, 1895. Ostra Skansgatan 18 A, Gothenburg, Sweden.

     SMITH, GILBERT HAVEN.
Ordained, 25/6, 1911; 2d degree, 19/6, 1913. Pastor of the Sharon Church, Chicago, Ill.; address, Glenview, Ill.

     SYNNESTVEDT, HOMER.
Ordained, 19/6, 1891; 2d degree, 13/1, 1895. Pastor of the Pittsburgh Society, 462 S. Atlantic Ave., Pittsburgh, Pa.

     WAELCHLI, FRED. E.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Visiting Pastor, General Church. 820 King St., W., Kitchener, Ont., Canada.

     Ministers.

     ALDEN, KARL RICHARDSON.
Ordained, 19/6, 1917. Minister of the Advent Church, Philadelphia. Address, Bryn Athyn, Pa.

481

     BAECKSTROM, GUSTAF.
Ordained, 6/6, 1915. Minister of Circle in Stockholm, Sweden. Grefgatan 57.

     BROWN, REGINALD W.
Ordained, 21/10, 1900. Professor, Academy of the New Church, Bryn Athyn, Pa.

     PITCAIRN, THEODORE.
Ordained, 19/6, 1917. Bryn Athyn, Pa.

     Authorized Candidates and Preachers.

     EVENS, WILLIAM.
Authorized, 8/7, 1913. Randolph, Ont., Canada.

     PENDLETON, CHARLES R.
Authorized, 4/6, 1905. Instructor in the Academy Schools, Bryn Athyn, Pa.

482

Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     Bryn Athyn, Pa.-The closing of school, with all its attendant meetings and ceremonies, has intensified the normal activity of this community, and left us, as usual, ready and anxious for the summer vacation.

     The last of the Children's Services was held during May. At about the same time the classes and weekly suppers were discontinued. The last general society activity was the celebration of June Nineteenth, an account of which has been promised by another reporter. A number of visitors were with us on that occasion, including Mr. Seymour Nelson, Mr. Richard Roschman, and Mr. Walter C. Childs. The meetings of the Clergy occupied the week of the 19th, and occasioned visits from the Rev. Messrs. Harris, Gilbert Smith, Synnestvedt, Cronlund, Hugo Odhner, W. B. Caldwell, Waelchli, and Headsten. The public meeting of the Clergy, on June 23, heard a paper by Rev. E. E. Iungerich on certain spiritistic experiences current in connection with New Church movements. The discussion at this meeting was keen and exciting, and the meeting was much enjoyed by a good attendance.

     At the service that preceded the banquet on the Nineteenth of June, Messrs. Theodore Pitcairn and Karl R. Alden were ordained by Bishop N. D. Pendleton into the first degree of the priesthood. Each made a short but impressive statement of faith. Mr. Alden will leave to take up his work in the Philadelphia society very shortly, and Mr. Pitcairn will join him in a missionary campaign in that city. On June 24, the Rev. Hugo L. Odhner was ordained into the second degree of the priesthood.

     Messrs. Karl Alden and Theodore Pitcairn turned their missionary efforts nearer home on June 7 and 9, when they gave addresses in Huntingdon Valley, Pa. The subjects as presented in their order were as follows. The Second Coming, the Spiritual World, the Trinity, and the Bible. At the first meeting there were Present 53 strangers, and about 30 friends from Bryn Athyn; at the second there were 75 visitors, and 10 from our own people. It is interesting to note that a majority of those who were attracted to the meeting were young people. Thirty-eight copies of the Writings were sold and some questions asked, and the general interest of the audience was encouraging. During the month the missionaries also gave a talk to the workmen engaged on the construction of the new church building.

     The formal closing of the schools of the Academy took place on June 15. The increase in the number of students and visitors present at these occasions necessitated that the ceremonies be held this year in the Auditorium of De Charms Hall. The annual address to the students was presented by Mr. Raymond Pitcairn who took as his subject the case against Germany, as involved in statements from leaders of thought and action in that country. This address, together with the words of congratulation and counsel given by the President of the Academy to the graduating class, gave to the closing exercises an appropriately patriotic character.

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The graduates from the Boys' Academy and Girls' Seminary for this year are the following: Pierre Vinet, (of Woodmont, Pa), Reynold Doering, (Bryn Athyn, Pa.), Peter Klippenstein, (Rosthern, Sask., Can.), Lucile Synnestvedt, (Pittsburgh, Pa.), Zera Pendleton, (Macon, Ga.), Alethe Asplundh, (Bryn Athyn, Pa.), Ruona Roschman, (Kitchener, Ont., Can.), Viola Heath, (Bryn Athyn, Pa.), Katherine Burnham, (Glenview, Ill.). There were no graduates from the other departments. During the exercises the President announced the award of the Phi Alpha Upsilon medal to Donald Gladish, as the honor student from the Boys' Academy.

     The meetings of the various ex-student organizations have been largely occupied with the consideration of the subject of scholarships, and particularly the working scholarship plan that had been in operation during the past year. This plan has made it possible for a number of students, whose means would not otherwise have permitted their attendance at the schools, to supplement the half-scholarships supplied by various organizations, by earning the balance of their fees through working for the Academy. This work has been under the direct supervision of the Faculties, and has been treated throughout as a part of the educational work of the institution. Its success was reported by the President of the Academy and by Mr. Doering, who has been in charge of its operation, to the Joint Meeting of Faculties and Board, and to the various meetings of the ex-student organizations. As a consequence there has been a practically unanimous agreement to support this scholarship scheme, and working scholarships will probably be offered by the SONS OF THE ACADEMY, the ALUMNI ASSOCIATION, the THETA ALPHA, and the PHI ALPHA UPSILON.

     The annual meeting of the ALUMNI ASSOCIATION took the form this year of a banquet, to which a considerable number of guests was invited. A complicated business session occupied the first half of the evening, and was followed by an address by Mr. Geoffrey S. Childs on "The Relation of the New Church to the State." In this address he discussed such practical questions as the Women's Suffrage movement, Individualism, Paternalism, Patriotism, and the War. The THETA ALPHA meetings included, as is customary, a service for the members, conducted by the Rev. George De Charms, who took "Patriotism" as his subject. The usual annual banquet was omitted "for patriotic reasons,'' and in its place there was a social evening, informal but entertaining.

     The Bryn Athyn society witnessed, at noon, on June 23, the wedding of Mr. Randolph W. Childs, to Miss Hazel Damon. The service was conducted by Bishop W. F. Pendleton, in the Bryn Athyn chapel, which was beautifully decorated with palms and flowering plants, and roses everywhere. The children of the Elementary School preceded the bridal couple in procession, singing a Hebrew anthem. After the brief ceremony, an informal reception was held under the old cherry tree on the rear campus, and this was followed by a wedding breakfast to about 40 of the friends of the bride and groom, in the dining hall of the Academy. The happy couple spent a few weeks in the Pocono mountains, before Mr. Childs, who is lieutenant in the National Guard, left to join his regiment.

     The war continues to occupy a large share of our attention, and our list of volunteers grows steadily. Eighteen Bryn Athyn citizens now represent the community in various branches of the service. The local Red Cross unit, with about a hundred members, is extremely busy, and Bryn Athyn was represented in the recent Red Cross week by a collection totaling $600.00.

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Some anxiety has been expressed lest this whole-hearted response to the needs of the country may not seriously cripple the uses of the Church in this center, but it is none the less true that the immediate duty of service to the neighbor as represented by the State, is in itself essential to the continued progress of the Church, both as a body organized under the protection of free governmental institutions and in the individual. D. R.

     PHILADELPHIA, PA. The Advent society was deeply interested in the ordination, on June 19, of Mr. Karl Alden into the first degree of the priesthood. Mr. Alden will shortly remove to Philadelphia, and we shall have easier access to his acceptable ministrations.

     The annual meeting of the Advent Church was held at the Church building on Sunday evening, June 10. The first part of the meeting was devoted entirely to reports, of which there were many. The chair man of the Finance Board made his annual appeal for more funds, which differed from former similar appeals, as he pointed out, only in that it was made in a different year. The Secretary reported that the present membership of the Society was fifty-nine besides a large number of friends and children. A point of particular interest although one which is not likely to appear again was that the average attendance for the first year in the new building was below that of the preceding year in the old. Mr. Karl Alden stated that since February last he had preached every Sunday but two, when Bishop N. D. Pendleton and Mr. Theodore Pitcairn had filled the pulpit. He spoke of the necessity for a good attendance on Sundays, as this materially affects the sphere of worship. It was moved by Mr. Lechner and unanimously carried, that the Society desires the Finance Board to extend to Mr. Alden a call to serve as our Minister for the coming year. Mr. Theodore Pitcairn, who was present at the meeting, announced that in co-operation with Mr. Alden he would conduct a missionary campaign in Philadelphia during the summer, and possibly continue it through the winter also.

     The election of officers for the society resulted as follows: Treasurer, Mr. K. Knudsen; Secretary, Mr. W. A. Cranch; Asst. Sec., Mr. W. R. Cooper; Finance Board, Messrs. W. H. Alden, Jr., F. J. Cooper, D. S. Edmonds, H. L. Lechner, Frederick Pflueger.

     During the summer all classes are suspended, and the services, which will be considerably shorter during the hot weather, will begin at 10:30 instead of 11 o'clock.

     PORT CHESTER, N. Y.-The Rev. C. Th. Odhner on May 12th received a call from Port Chester to officiate at the funeral services of Mr. Roscoe B. Kendig, whose death is noticed in our obituary columns. On our arrival we were greeted by nearly all of our old friends from Renovo. There were present Mr. and Mrs. J. R. Kendig, of Renovo; Mr. and Mrs. Wilfred Kendig, now of Altoona; Mr. Louis Kendig and Mr. Julian Kendig, of Pittsburgh; Miss Dorothy Kendig, of Port Chester; Mr, and Mrs. J. J. Kintner, of Lock Haven and Mr. and Mrs. Warren E. Creamer, of Williamsport. Somewhat to our surprise we found that friends, not connected with the New Church, had arranged for the funeral services to be held the next day in St. Peter's Episcopal church, and the rector of this church naturally insisted upon the use of the Anglican ritual. Upon explaining that the late Mr. Kendig had been a member of the Church of the New Jerusalem, we were invited to read the "lesson" and to deliver the address. To this concession we agreed, as it was now too late to make new arrangements, and as the rector on his part consented to use a prayer directed to the Lord alone instead of the usual prayer addressed to "the Father for the sake of His Son."

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     It was to us a novel experience to walk in procession beside the richly vested Episcopal clergyman at the head of the long train of vested choir, etc., as the coffin was brought into the church and out again. To the great congregation of about 500 persons, on the other hand, the robes of the New Church minister were a novelty, but still more so the truths of the New Jerusalem announced in the address. The regular lesson, from I. Corinthians, 15: 35-58, (concerning "the natural body and the spiritual body'"), was eminently suited to the occasion and the address seems to have created a decided sensation, inasmuch as many persons after the services expressed their great but surprised appreciation, and a number of requests have been received asking for copies of the brief oration. Even the "high church" rector, who at first seemed to look askance at the Swedenborgian minister, said that the new views presented were "most beautiful." He had long possessed Swedenborg's works, (the Iungerich gift-books), but had never looked into them; now, however, he was certainly going to read them, and asked us what volume to take up first, upon which we of course recommended HEAVEN AND HELL. The immediate members of the family also expressed themselves as being greatly comforted by the truths of the New Church, and the older of the six children have stated their wish to be brought up in the faith of their father. At the cemetery the ritual of the New Church was followed exclusively.

     TORONTO, ONT. The marriage of Mr. Archie Scott and Miss Lucille Hollman was the occasion of a happy gathering at the church on Tuesday evening, March 8th. This young couple have just recently come from Kitchener to make their home in Toronto. The ladies of the church decorated the church room prettily for the wedding service and afterwards served refreshments. Several speakers voiced the sentiments of us all in welcoming the newly married pair into our society, after which we finished up the evening with a little dance and sent the bridal couple off amidst showers of confetti.

     Since this war began a great deal of our time and energy has been devoted to securing money and supplies for the Red Cross. The ladies have met every other week at the church to sew and knit; and, since February, have been holding Red Cross teas every alternate week in their own homes.

     On Friday, March 23d, a military euchre was held at the church in aid of the Red Cross. This jolly entertainment netted over $40 for the fund. The ladies also made a Red Cross quilt from which they realized over $18.

     On May 22d the last Wednesday supper was held, when the men of the society relieved the ladies of the responsibility and gave a splendid supper themselves. Just as the meal had reached the chatty stage the men looked surprised, then amused, then resigned, as they saw the ladies, led by the president of the Ladies' Circle, filing into the Men's Club room, and realized that the order of things was to be reversed, even to the cleaning of the tables.

     The last Doctrinal class of the season was held on June 6th.

     On the afternoon of Friday, June 8th, the Theta Alpha gave their annual afternoon tea to the ladies of the society. This is always a very jolly social gathering and generally includes some original entertainment. This year an amusing playlet was given, written by Mrs. Ray Brown, caricaturing themselves and their general doings during the season.

     Every Monday evening the men meet at the church to look after the building and grounds, besides having a social gathering, and when warm weather comes to keep the lawn and garden in shape.

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As the result of their labors we had plenty of flowers for decorating the church room for the Theta Alpha tea.

     Three hundred of the American officers in training from Fort George at Niagara, chartered a boat for a trip to Toronto over Sunday, June 10th, and among them came Messrs. R. Caldwell, Roland Smith, Fred. Synnestvedt and Edwin Asplundh. At our service that morning the Holy Supper was administered, and it was an impressive sight to see those four men in khaki receiving the sacrament. Having our church centre in the United States makes us almost unconscious of this fact that we are of different nationalities; but fighting a common enemy for the same principles will make the bond between us stronger than ever. B. S

     KITCHENER, ONT.-Owing to the fact that Mr. Waelchli resigned his position as pastor of our society, because of the necessities of his new duties, we were called upon to elect a new pastor. On May 18th we met for this purpose, and our choice fell to the Rev. Hugo L. Odhner, whom we have learned to appreciate and respect in his several years of work with us as assistant pastor.

     On April 25th Mrs. Adam Glebe passed into the other world at the age of seventy-two. She was one of our oldest and dearest members, and we shall miss her greatly. For many years she acted as president of the Ladies' Meeting and later as honorary president. Her's was loyal spirit, both to the church and country. She lived to see her son, her grandson and her son-in-law leave for "the front." Now she has gone where the sorrows and distresses of war have passed from her mind, unto that "Peace of God which passeth understanding."

     Because of the inclemency of the weather we were forced to postpone our Victoria Day picnic until June 2d. Even then the weather was none too warm, but it detracted not in the least from the spirit of those who ventured to come and bring their lunch. After the usual afternoon of sports and races we ate our supper at tables in the basement. Just as it was beginning to grow dusk a beautiful bonfire was lit and we sang all the good old songs until the fire grew low and the hour grew late.

     On Empire Day, May 23d, the school had a very useful and enjoyable morning session to which all were invited. This year, (the first of July), being the fiftieth anniversary of the Dominion's birth, the general subject was "Canada and Confederation." During the course of the morning Mr. Jacob Stroh, Mr. Ed. Hill, and Dr. Robert Schnarr spoke to the children on different phases of the subject.

     April 11th was the occasion of a most lively shower at the home of Rev. and Mrs. F. E. Waelchli in honor of Mr. and Mrs. Ben. Warren who had recently been married. Exuberance of spirits abounded, and when the shower had somewhat abated, the young folks must needs cool(?), their animation in pursuit of the "light fantastic" over in the school room. Mr. Warren left shortly afterwards for the front. We wish him the best of luck and a safe return.

     This being somewhat in the nature of a quarterly report, we hope you will pardon us for referring to Easter. Suffice it, however, to say that we were much pleased to see at least a dozen of our Toronto friends at our Easter service, and that our annual Easter Monday entertainment was unusually successful, socially, theatrically and financially. F. R.

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     Report of the Visiting Pastor.-Responding to an invitation from Mr. and Mrs. Martin Grebenstein, of BUFFALO, N. Y., I Spent June 14th and 15th with them. On the evening of the 15th a gathering of members of the Buffalo Society was held at their house; and we took as the subject of conversation the teaching of the Writings concerning the great event of the 19th of June, 1770. Ten persons were present and a very enjoyable evening was spent.

     I then went on to ERIE, Pa. Services were held June 17th at the house of Mr. and Mrs. Edro. Cranch, at which twenty-nine persons were present, of whom eighteen partook of the Holy Supper. After the services, all remained to a dinner, which the members had united in providing. Addresses were made bearing on the 19th of June. The occasion was a delightful one. In the evening of the same day the regular doctrinal class was held, and the next evening the young people's class. Two classes were also held with the children.
F. E. WAELCHLI.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. Mr. Edwin Markham, whose lectures have already been noted in these columns, has continued his work with addresses to large audiences in Philadelphia and Baltimore. In Philadelphia his lecture formed the fourth in a series arranged by the Philadelphia Society; the first by Mr. King, on "A New Vision of, Christianity" the second by Mr. Smyth, on "The Spiritual World;" the third by Mr. Harvey, on "The Bible," and the fourth, on May 6, by Mr. Markham, on "Swedenborg as a Liberating Power." At Smyth's lecture there were about 300 present, and about 700 listened to Mr. Markham's address. The lecture was given in the church building, which was filled to capacity, and the NEW CHURCH MESSENGER comments that "while it is quite probable that a larger attendance could have been secured in a public hall, the advertising value to the Church organization in having the lecture delivered in the Church building can hardly be over estimated."

     In Baltimore Mr. Markham addressed an audience of about 850 on "What Swedenborg Brings to the Heart of Man." In regard to this lecture, which has been frequently given, the NEW CHURCH MESSENGER makes this comment:

     "Whilst it might have been well for some of the teachings of the Church to be more fully emphasized in the lecture,-especially in relation to the Doctrine of the Lord, and that the truths of the New Jerusalem are revelation from Him, there is no doubt that inquiry has been stimulated, and the way opened for many to become acquainted with the exalted principles which Swedenborg brings to light." The advertising of this lecture was thorough, and included the mailing of several thousand postals and circulars to the clergy, professors and students of the Johns Hopkins and Maryland Universities, and other addresses. As a consequence the audience was of the best type; nearly an hour was occupied in questions, regarding such subjects as reincarnation, atonement, keeping of the commandments, Swedenborg's credibility, etc. Two hundred and sixteen copies of HEAVEN AND HELL were distributed, and a quantity of missionary literature.

     The Cleveland Society has reported a crowning year, with a considerable increase in membership, and the disappearance of the church debt. During the year the members gained by the Glenville Mission, a lay movement, have been organized with the Cleveland Society. A missionary movement has been started, which has for its object the placing of the Bible in every home.

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A pamphlet, entitled "Why Read the Bible?" which gives a historical review of the Christian churches, and shows the final stage to be reached in the New Jerusalem, and also adduces illustrations of the inner meaning of the Word of God, has been circulated in large numbers, and has proved popular, and more successful than any missionary effort so far undertaken by the society.

     In Pretty Prairie the young men of the New Church Sunday School have organized a baseball club, and are fitted out with red uniforms trimmed in white, with the letters "N. J." (New Jerusalem?) upon the breast. Their schedule includes games with the Methodists and Presbyterian schools. At the Sheridan Road Church, Chicago, Ill., there was held on April 22, a social gathering to which were invited all New Church people, regardless of their affiliations. Among the names of those present we note the Rev. Gilbert Smith, Rev. W. L. Gladish, Rev. John Headsten, Dr. J. B. S. King, Mr. Charles Francis Browne, Dr. Harvey Farrington, and Mr. Alvin Nelson.

     On April 28, 1917, there passed away at Pomona, Cal., the Rev. Charles Harden.

     Mr. Harden was born at Mansfield, Mass., in 1834, and educated at Amherst College, from which he graduated in 1855. He was at first associated with the Congregational Church, and intended to enter its ministry, but a friend brought to his attention the doctrines of the New Church, with the consequence that he took an opportunity that presented itself in 1860 to take up the profession of teaching at Urbana University. Here he studied further the doctrines and life of the New Church, with the result that he was ordained into the ministry in 1864, and gave the last fifty years of his life to the service of the Church.

     GREAT BRITAIN. "America Day" in England, the day set aside for the formal and general recognition of the entrance of America into the Great War, was the occasion of a celebration on the part of the society in Birmingham, England. This was organized by the Rev. E. J. E. Schreck, and took the form of an evening service in the New Church, which was advertised in advance in the Birmingham papers, with the consequence that a large congregation, including a number of Americans, filled the Wretham Road Church. "The British Union Jack" and "Old Glory" were flying on two sides of the Church gate, guarded by boy scouts. In the church a large British flag and two large very beautiful American flags were suspended. Another British flag draped the pulpit, and a Russian flag the prayer desk. French and Belgian flags surrounded the carved oak pillars in the screen of the vestibule.

     The order of service was similar to that followed in St. Paul's cathedral.

     GREAT BRITAIN.-"The American Society of Birmingham, England." One of the consequences of the patriotic service which was held in the Wretham Road Church on "American Day," April 20th, on the occasion of the entrance of the United States into the ranks of the Allies, to which the public were invited, and which was attended by a number of Americans, was the organization of "The American Society of Birmingham."

     The object of the Society is the fostering of love for the United States among Americans residing permanently or temporarily in Birmingham and vicinity, and the performance of service to the American Government, and to Americans in the Midlands, as occasion may arise.

     There are several American organizations in London, but none in the Midlands. This is a name rather loosely applied to counties that do not border on the sea coasts, and of which Birmingham is practically the center.

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     The Constitution provides that the Consul of the United States shall be ex-officio Honorary President of the Society. The other officers elected at this inaugural meeting were: Chairman, the Rev. E. J E. Schreck; Recording Secretary, Mr. David C. Kerr (at Present Vice-Consul); Corresponding Secretary, Mr. Newcome Tuckerman, 14, Ampton Road, Edgbaston; Treasurer, Mr. Theodore R. P. Eilshenius. The American Consulate (on New Street) will act as Bureau of Information.

     This communication is sent to the New Church periodicals, in the hope that it may reach the eye of every New Church soldier of American origin, whether serving in the ranks of the United States forces, or of Canada, Great Britain or France,-who may happen to come to Birmingham or vicinity. They will receive an American welcome. And Mr. Schreck will be pleased, in addition, to serve them in his capacity as a New Church minister. His address is 8 Park Avenue, Handsworth, Birmingham.

     BOHEMIA. A card recently received by the Rev. J. E. Werren, after some months of delay, gives news of Mr. Janecek, in Prague, Bohemia. It states that the periodical published by Mr. Janecek, the NEW JERUSALEM, is still appearing regularly, having completed its sixth year, and that the life of the Church in this small circle has not suffered any interruption through the war.

     MAURITIUS. At the recent General Convention in Philadelphia, the secretary read a considerable part of a very interesting report which he had received from the New Church Society in the Island of Mauritius in the Indian Ocean, telling of the prosperous financial condition of that Society, owing largely to a munificent gift from die president of the Society, Dr. de Chazal; also of the marriage of their minister, Rev. C. A. Nussbaum, and of his successful ministry among them; of the preparation of Mr. F. C. Becheral for the New Church ministry; and finally of the beginning of the translation into French of Potts' "Swedenborg Concordance," by Mr. G. d'Emmerez de Charmoy, Secretary of the Society.

     INDIA. The mission of the Rev. S. J. C. Goldsack to India is reported in detail in several recent numbers of the NEW CHURCH WEEKLY. Mr. Goldsack reached Bombay, India, last October, as the envoy of the General Conference of the New Church, and has since that time been giving lectures and talks wherever opportunity offered. His more recent experiences include visits to Allahabad, Benares, Lahore, Delhi, Ahmedabad, and Poona. At Allahabad Mr. Goldsack was the guest of Mr. John Gowan, a gentleman of a New Church family of several generations, who published at one time a monthly magazine, THE INDIAN NEW CHURCH MESSENGER. There also he met Mr. Charles Hollier, who has translated into Urdu number of the Writings. He reports that at one time there were 80 or go known receivers of the doctrines in these provinces, but that most of them seem to have disappeared.

     The most successful meeting of the series of private and public gatherings in Allahabad was that given at a theater, at which 30 were present, including 15 graduates and teachers, all Hindus or Eurasians. Mr. Goldsack comments as follows: "I am convinced that there is a grand opening among the student class of Indians if only means could be devised of getting rid of the veto of the orthodox Christians."

     In Cawnpore Mr. Goldsack preached in the Methodist Episcopalian Mission School and Church to 350 scholars and friends, and again in the evening to about 120 persons.

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On another occasion he delivered a lecture in the hall of the Theosophical Society at which 45 persons were present, and a large number of tracts and books disposed of. On February 24, he delivered a lecture on Swedenborg before the students and professors of the Mohindra College, a State institution. Over 250 men were present, and followed the lecture with rapt attention, and subsequently a number of books were sold. On another occasion a meeting was held in the Reformed Presbyterian Church, for two small Christian communities. There were many other formal or informal meetings, large and small, and it is the opinion of Mr. Goldsack that "there is a great work to be done of this kind, and it would be easy to fill up many nights a week even in the same cities by visiting various groups and coming into personal touch with the people."

     At Lahore, where a lecture had been widely advertised to be held in the Y.M.C.A. building, Mr. Goldsack met with definite opposition from the Y.M.C.A. authorities. He was able to maintain his right to use the building, but the opposition was able to seriously damage the attendance. Another meeting was held at the Brahmo Somaj, with an attendance of 120. Dr. Roy presided, and showed intimate acquaintance with DIVINE LOVE AND WISDOM, and HEAVEN AND HELL. He said some interesting things. For the first time in India there was open criticism and opposition offered by one gentleman, who thought I should be better employed in preaching spiritually at home, where a shameful war was being waged! Dr. Roy is principal of a 10 large college in Lahore and he invited me to address the students and staff for half an hour on Swedenborg. This I did, and was most be cordially received."

     The annual meeting of the Swedenborg Society of India was held during March, at which, reports were received from Prof. Bhatt and Mr. Natha Singh, and New Rules, drafted by Mr. Goldsack, were adopted. Mr. AI E. Penn, the President, read an address which was ordered published in English and Gujerati. The reports showed an expenditure of about $425.00, for most of which the body is indebted to the General Conference of the New Church. The only new publication brought out by the Society during the year under report was the Gujerati translation of Swedenborg's HEAVENLY DOCTRINE. Mr. Oswald E. Prince, Secretary to the Foreign and Colonial Missions Committee of the Conference, had asked Mr. Bhatt to prepare a translation of this work to commemorate the visit of the Rev. J. S. Goldsack to India, and the work was accordingly printed before the end of the year, and has been dedicated to Mr. Goldsack.

     In Mr. Singh's report it is stated that books have been sold not only in Bombay, but in Madras, on the Malabarcoast, in South India, Calcutta, Allahabad, Cawnpore, Lahore, Patiala State, in the Punjab and in Delhi, while some have been given to the libraries and to individuals. Amongst those who have purchased the books are people from all the chief religions of India.,-Hindus, Mohammedans, Sikhs, Christians, (both Europeans and Indians), and Parsees.

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FIELD OF HONOR 1917

     ANNOUNCEMENTS.

     It is the desire of NEW CHURCH LIFE to publish, from time to time, a complete roll of all those young men, connected with the General Church of the New Jerusalem in all parts of the world, who have enlisted in the military service of their respective countries, for the freedom of humanity, and thus for the Kingdom of God.

     We earnestly request all friends to help us to complete this roll by supplying us with information as to any names here lacking, and as to changes in rank, nature of service and address of the enlisted men.

ACTON, DARIC, Bryn Athyn, Pa. First class seaman, U. S. S. "Vermont," Philadelphia.

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ACTON, ELRAD, London, Eng. Royal Engineers.
ACTON, KAREL, London, Eng.
ACTON, OSMOND, London, Eng. Royal Engineers. Dardanelles Expedition. Reported missing in December, 1915, and since given up for lost.
ANSHUTZ, EDWARD R., Fort Washington, Pa. 9th Regiment Engineers.
APPLETON, Pte. ALROYNE, Colchester, Eng. Active service in France.
APPLETON, Pte. SANFRID W., Colchester, Eng. Royal Flying Corps.
ASPLUNDH, Capt. EDWIN T., Bryn Athyn, Pa.
BARGER, GERRIT, Bryn Athyn, Pa. Company C, Engineers, National Guard of Pa. Now in Federal service.
BARNITZ, GARNER, Glenview, Ill. First Infantry, National Guards of Illinois.
BELLINGER, FRED., Toronto, Ont., Canada.
BULINGER, THEODORE, Toronto, Ont., Canada. Active service in France.
BOND, Sergt. ARTHUR, Kitchener, Ont., Bramshot, England.
BURNHAM, CREBERT, Glenview, Ill. Mechanic, Aviation Corps.
CALDWELL, ROBERT B., Bryn Athyn, Pa. Officers' Training Camp, Fort Niagara, N. Y.
CHILDS, Lieut. RANDOLPH W., Bryn Athyn, Pa. Supply Dept. 6th Pa. Infantry.
COFFIN, Major ROSCOE, Baltimore, Md. Nat. Guard of Md.
COFFIN, R. TRISTRAM, Baltimore, Md. Nat. Guard, Md.
COOPER, Sapper JOHN F., Colchester, England. Royal Engineers, Egypt.
COWLEY, MALCOLM, Pittsburgh, Pa. Medical Corps, France.
DE CHARMS, Lieut. RICHARD, Jr., Bryn Athyn, Pa. Officers' Training Camp, Plattsburg, N. Y.
DOERING, FRANK, Bryn Athyn, Pa. Hospital Corps, 6th Regt. N. G. Pa.
EBERT, ARTHUR, Allentown, Pa. Nat. Guard of Colo.
FLON, PAUL, Paris, France.
GILL, Pre. ALAN, Colchester, Eng. Royal Marines.
GILL, Lieut. W. REY, Colchester, Eng. Artists' Rifles. Active service in France.
GLEBE, Pte. NELSON, Kitchener, Ont. Now training in England.
Grant, FRED., Bryn Athyn, Pa. Medical Enlisted Reserve Corps, Allentown, Pa.
GYLLENHAAL, ALVIN, Gienview, Ill.
HILL, Pte. JOSEPH, Kitchener, Ont. Active service, France.
HOWARD, Pte. CONRAD, London, Eng. Wounded, as Dispatch Rider, Mesopotamia. Freeman Thomas Hospital, Bombay, India.
HUSSENET, ELIE, Paris, France. Wounded at Charleroi, Belgium, 1014. Prisoner in Germany.
HUSSENET, ELISEE, Paris, France.
JOHNSON, RICHARD, Chester, Va. Signal Corps, Reg. Army.
KNIGHT, Pte. JOE, Kitchener, Ont. Active service, France.
KUHL, Armourer Sergt. HAROLD, Kitchener, Ont. Training in England.
KUHL, Pte. RUPERT, Kitchener, Ont. Training in England.
LESIEUR, ROBERT, Paris, France.
LUCAS, LOUIS, Paris, France.
MCQUEEN, BEN., Glenview, Ill. 1st Infantry, Nat. Gd., Illinois.
MCQUEEN, HAROLD, Glenview, Ill. 1st Infantry, Nat. Gd., Illinois.
MORRIS, GEOFFREY, London, Eng.
MOTUM, NORMAN, Colchester, Eng. Army Ordinance Corps, France.
MOTUM, Pte. PHILIP, Colchester, Eng. Royal Engineers, Salonika, Greece.

494

ODHNER, Lieut. MADEFREY A., Bryn Athyn, Pa. Officers' Training Camp, Fort Niagara, N. Y.
PENDLETON, Lieut. W. ALAN, Bryn Athyn, Pa. Fort Leavenworth, Kansas.
PRICE, LLEWELLYN R, Bryn Athyn, Pa.
ROSCHMAN, Quarter Master, Sergt. Samuel, Kitchener, Ont.
ROSE, LEON, London, England. Royal W. Surrey Regt. Killed in action near Albert, France, July 30, 1916.
ROY, FRANCIS T., Bryn Athyn, Pa. Quartermaster Dept., 6th Regt. Nat. Gd. of Pa.
SCHNARR, Corp. ARTHUR, Kitchener, Ont. Active service, France.
SMITH, ROLAND S., Bryn Athyn. Pa. Officers' Training Camp, Fort Niagara, N. Y.
STEBBING, R. A., London, Eng.
STROH, Quarter Master Sergt. FRED., Kitchener, Ont. Training in England.
SYNNESTVEDT, Pt. FRED., Bryn Athyn, Pa. Officers' Training Camp, Fort Niagara, N. Y.
SYNNESTVEDT, RALPH, Glenview, Ill. 1st Infantry, Nat. Gd., Illinois.
WAELCHLI, VICTOR, Kitchener, Ont. Training in England.
WARREN, BEN., Kitchener, Ont. Training in England.
WATERS, ALAN, London, Eng. Medical Corps.
WATERS, FRED., London, Eng. Medical Corps.
WATERS, REGINALD, London, Eng. Wireless Operator.
WELLS, ARTHUR BENADE, Bryn Athyn, Pa. Cavalry, Reg. Army, Fort Ethan Alien, Vt.
WELLS, LEROY S., Bryn Athyn, Pa. Engineers, Fort Totten, L. T.
WILSON, FRANK, Toronto, Ont.

495

PRESENT STATUS OF THE PHOTOTYPING OF SWEDENBORG'S MANUSCRIPTS 1917

PRESENT STATUS OF THE PHOTOTYPING OF SWEDENBORG'S MANUSCRIPTS ALFRED H. STROH 1917

NEW CHURCH LIFE
Vol. XXXVII SEPTEMBER, 1917          No. 6
     The approaching publication and distribution of eighteen volumes of phototyped manuscripts by Emanuel Swedenborg in a series, entitled "EMANUELIS SWEDENBORGII AUTOGRAPHA, EDITIO PHOTOTYPICA," will without doubt revive interest in the general question of Swedenborg's manuscripts and their reproduction in facsimile editions. Scattered through the pages of NEW CHURCH LIFE may be found numerous articles referring to the progress of this work, the present contribution being designed to bring the history of the whole undertaking up to date and to advocate the continuation of the series authorized by a meeting of representatives held in London, July 11th, 1910, immediately after the International Swedenborg Congress.

     The old series Of reproductions, entitled "EMANUELIS SWEDENBORGII AUTOGRAPHA, EDITIO PHOTOLITHOGRAPHICA," published at Stockholm, 1869-'70, was undertaken by committees of the General Convention and the General Conference. Among the men who were most actively interested in this work three founders of the Academy of the New Church stand forth very prominently: William H. Benade, Rudolf L. Tafel, and John Pitcairn. The Academy Archives contain many interesting letters which with other documents in the Convention and Conference Archives will some day serve to show forth the real inside history of this movement, in which such men as the Rev. John Hyde, E. J. Broadfield, and others in England took part. Two Americans, the Rev. S. M, Warren, and Mr. Horace Parker Chandler were, from the beginning, closely associated with Mr. Benade in this work and subsequently assisted in the publication of the new series.

496

The only representative of the old group present at the memorable meeting in London in 1910 was Mr. John Pitcairn, who took a leading part in organizing the new movement to phototype the remaining unreproduced theological manuscripts of Swedenborg. It is also well known that Mr. Pitcairn's earnest desire was to push to a conclusion the phototyping of the remaining miscellaneous manuscripts immediately after the completion of the 1910 series. As early as 1912-'13, while travelling in Europe, Mr. Pitcairn expressed to the writer his intention of having a meeting in Bryn Athyn of representatives to continue the work initiated in London by the meeting of 1910; he also expressed his intention during the war, shortly before breathing his last in July, 1916, of completing the phototyping of Swedenborg's manuscripts, even if co-operation with other bodies should prove to be impossible.

The lifelong interest of Bishop Benade and Mr. John Pitcairn in this essential use of preserving Swedenborg's manuscripts has been one of the characteristic features of the Academy's history. In 1894 the Rev. C. Th. Odhner, during a visit to Sweden, recommenced the work of reproducing Swedenborg's manuscripts by photographic methods. The result was the appearance of folio and quarto editions of the SUMARIES OF the INTERNAL SENSE OF THE PHOPHETS AND SPALMS, phototyped at Stockholm, but published at Philadelphia in 1896 by the Academy of the New Church. Subsequently the phototyping of the SPIRITUAL DIARY was undertaken by the Academy and the Convention. The two men most prominent in the Convention's Manuscript Committee in the prosecution of this and later work were the Rev. T. F. Wright and the Rev. J. C. Ager, both of whom visited Sweden, as did also the Rev. S. M. Warren, but the actual conduct of the work was placed in the hands of the successive Treasurers of the Academy, Mr. C. Hj. Asplundh and the Rev. C. E. Doering, the editors in Sweden being the Rev. J. E. Boyesen and afterwards Mr. Alfred H. Stroh.

While in the old days it was the Conference that co-operated with the Convention, later on the British interests, which co-operated with the Academy and the Convention in the phototyping of the MEMORABILIA OF SPIRITUAL DIARY, were represented by the Swedenborg Society, as appears from the title-pages of that work.

497

Soon after the arrival of the present writer in Sweden, in 1902, the publication of Swedenborg's scientific texts was undertaken by the Royal Swedish Academy of Sciences; and, furthermore, no stone was left unturned then or during later missions to unearth new manuscripts by and documents concerning Swedenborg for future publication and translation. While the scientific, historical and bibliographical work has led to many unexpected results and is full of promise, the development of the phototyping has proceeded simultaneously and finally overshadowed everything else. The detailed story of how it thus developed is contained in numerous letters and reports. Some of the unpublished history may here be recorded.

In the summer of 1902 the Rev. T. F. Wright and the present writer sojourned at Stockholm and were joined there by the Rev. James Hyde. At the time there was a plan in Boston and London to produce a new text and edition of Swedenborg's INDEX BIBLICUS, left unfinished by Prof. Immanuel Tafel. It was proposed to copy the manuscripts by hand. I suggested that the MSS. be photographed after the SPIRITUAL DIARY had been finished. This was at once favorable received by Dr. Wright and as vigorously opposed by Mr. Hyde, who did not believe in the possibility of further co-operation with America or the Academy. Nevertheless I advocated the new plan while in London during the autumn of the same year, and Dr. Wright had done so in writing to America. At the next Annual Meeting of the Swedenborg Society, in 1903, the phototyping of the INDEX BIBLICUS was undertaken, the estimates being made by the writer, but the editorial work was placed successively in charge of Mr. M. Wennmann, the Rev. C. J. N. Manby, and Miss G. Ekelof, who carried it on until I returned permanently to Sweden in 1906 to continue the various lines of work. In the meantime Miss Ekelof has assisted in completing the SPIRITUAL DIARY, in copying Swedenborg's scientific manuscripts, and in reading the proofs of the early volumes of the scientific texts together with Mr. Otto Holm.

498

After 1907 the phototyping of the INDEX BIBLICUS and the scientific editing made great progress, and, in fact, the movement then developing culminated in a great series of publications, in the honoring of Swedenborg's memory, and in the Swedenborg Congress, in ways still fresh in the public mind.

The central use of reproducing Swedenborg's MSS. by the phototyping method, which had occasioned all the secondary and connected movements, received a new impetus in 1910. The Committee of the Swedenborg Society met a number of American representatives and subsequently the following institutions voted funds in support of the phototyping: the Academy of the New Church, the General Convention of the New Jerusalem, the Rotch Trustees, and the American Swedenborg Printing and Publication Society. The latter body did not subscribe funds for phototyping the ADVERSARIA, the first work undertaken. The London, Swedenborg Society undertook to manage the work, and in 1913 the General Conference also began to make annual subscriptions.

The London Meeting will be forever memorable because of the magnitude of business decided upon after brief discussion. The last contribution of the Rev. James Hyde to the movement was to furnish a short series on memoranda of unphototyped manuscripts. The works mentioned were phototyped from August, 1910, to June, 1916, in the following order, EXPLANATIONS OF THE WORD OR ADVERSARIA, 3 Vols.; ARCANA COELESTIA, 5 vols.; APOCALYPSE EXPLAINED 3 Vols.; MISCELLANEOUS THEOLOGICAL WORKS, 1 vol., that is, 12 vols. The editor arranged these volumes together with the six volumes of the SPIRITUAL DIARY and INDEX BIBLICUS into a single series of 18 vols., all bearing the general title, "EMANUELIS SWEDENBORGII AUTOGRAPHA, EDITIO PHOTOTYPICA," which connects this edition. with and also distinguishes it from the previous "EMANUELIS SWEDENBORGII AUMGRAPHA, EDITIOI PHOTOILITHOGRAPHICA." Before leaving Sweden in December, 1916, on a visit to America to make new arrangements, the editor saw through the press all editorial matter and the binding was in progress.

499

The successive secretaries of the Swedenborg Society, Mr. James Speirs, the Rev. Arthur Wilde, and especially the Treasurer, Mr. F. A. Gandiner, have carried the burden of executive labor in this great undertaking; they visited Sweden when necessary, and were also seconded editorially by the Rev. Isaiah Tansley and by the Swedenborg Society's President, Dr. L. B. De Beaumont. During the editor's illness in 1914 Miss Greta Ekelof supervised the work at Stockholm as previously planned.

The financial burden has been very heavy. As the years rolled by, and the amount phototyped per annum, steadily increased, the appropriations were likewise increased, but nevertheless there remained a deficit when the work was finished in 1916. In due course all of the works will be bound and distributed to the various societies according to the proportions of their subscriptions.

As in 1910, so also today, there is considerable uncertainty with regard to the actual undertaking of new volumes. At that time the ADVERSARIA was not authorized by the Council of the Swedenborg Society until 1911, and the printing of that work would consequently have been greatly delayed had it not been for the timely intervention of Mr. John Pitcairn, who personally instructed the editor to proceed immediately with the phototyping. Today there exists no authorization to finish. vol. XVIII., the MISCELLANEA THEQLOGICA; for the unreproduced theological works, fragments, letters and documents by Swedenborg, filling some 400 pages; which it was intended to include in the volume as originally planned, have been excluded because of the expense, inasmuch as the 1910 series has cost far more than was supposed at the beginning, no estimate of the exact expenses involved, having been made. A recent editorial in the NEW CHURCH WEEKLY, briefly reviewing the great work now brought to a conclusion, refers to the expense as having been L10,000, but nevertheless emphatically endorses the policy of thus reproducing by the phototyping process the priceless theological manuscripts of Swedenborg, and the wisdom of the New Church institutions, in investing so large a sum in preserving accurately for posterity the original documents constituting the charter of the New Church.

500

     Unfortunately our British brethren are at present hindered by untoward financial conditions from finishing the volume of MISCELLANEA THEOLOGICA or from contributing at present to the necessarily large expenses for more phototyping. In fact, they have repeatedly and very definitely withdrawn from any further expenses in connection with; the work in Sweden except for the scientific and bibliographical volumes already in hand. The officials signified their acquiescence in the plan to finish the volume of MISCELLANEA THEOLOGICA, provided the necessary funds can be found in America. There are those who hope that this theological undertaking will finally lead to the completion of the whole work, and the discussion in America, (in Bryn Athyn, New York, and Boston), among the men and bodies interested in this important use, has for the past year centered chiefly around the question of finishing the theological works first and of finding some way to carry out the proposals for phototyping the rest of Swedenborg's manuscripts in some seven volumes as proposed by the Rev. Alfred Acton in a series of detailed and masterly reports.

     A statement of past results and present plans has been made by the editor in a contribution to the NEW CHURCH REVIEW, July, pp. 381-400, entitled "Swedenborg at Stockholm and Upsala: Evidence Work in Sweden." Without rehearsing for the readers of the LIFE the information hitherto published in numerous articles and reviews of the literature emanating from Sweden during recent years, I shall endeavor to arouse the interest of the rising generation in these uses which the Fathers of the Academy had so much at heart, which they, in fact, established and supported morally and financially in the teeth of great opposition and misunderstanding,-the same uses which today are so near full accomplishment that three-quarters of the work is now finished and the remainder may be brought to a triumphant conclusion before many years shall have passed, provided the iron is struck while hot.

     In the old days when the Photolithographed Manuscripts were published, the policy to reproduce scientific and philosophical matter together with the theological was adopted, and the whole series of volumes was arranged in a general chronological order. Such an order has also been observed when possible in the new series of the Phototyped Manuscripts, but the works included have been exclusively theological.

501

Thus we now have the old series of ten volumes of miscellaneous selected manuscripts, plus two special volumes containing the DOCTRINE OF CHARITY and the ANNOTATED BIBLE, and now, in addition, the new works of the phototyped series of exclusively theological content; still leaving some seven large volumes of scientific, philosophical and miscellaneous content yet to be phototyped,

The thorough student of Swedenborg's life and development will not feel satisfied until he has access to every line written by Swedenborg. The careful reader of the theological works cannot fail to be interested in their statements concerning Swedenborg's preparation by the sciences from 1710 to 1744; and where is the record of that Preparation if not In the works and documents, published and unpublished, produced by Swedenborg's busy pen during that period? Furthermore, accurate scholarly and historical methods of study will never permit the exclusion of parts of the evidence. From whatever general or special standpoint, therefore, that this subject may be examined, it is clear that the policy of phototyping everything Swedenborg produced should be adopted. While it is my conviction that such a policy will ultimately prevail, I hope that no adverse temporal conditions may prevent the continuation of the phototyped series at the present time. At a memorable informal conference on the work in Sweden, at which a number of representatives from Boston, New York, and Bryn Athyn were present, there was practical unanimity with regard to providing the necessary funds to finish the volume of MISCELLANEA THEOLOGICA. This meeting took place in Philadelphia during Convention Week, on May 22nd, 1917. May the beginning then made lead to a final solution of the whole problem of phototyping Swedenborg's unreproduced manuscripts!

In order to finish the phototyping some six or eight years would be required, at a total expense of about $40,000. But at the same time progress would be made with the other work in Sweden, especially with the edition of Swedenborg's texts, entitled "EMANUEL SWEDENBORG, OPERA DE REBUS NATURALIBUS."

502

This magnificent edition of Swedenborg's scientific and philosophical works in the original languages, Swedish and Latin, is in progress, three volumes having appeared, the fourth being in press, and others in preparation.

     This edition of the scientific works has been supported solely by the private subscriptions in Sweden by Professor and Mrs. Gustaf Retzius, aggregating some 12,000 kronor. In addition to the work published or in press, thousands of pages of copy have been made ready for the future volumes. Swedenborg's DAEDALUS HYPERBOREUS has been included in photolithographed form in vol. IV of this edition. The fund in the hands: of the Royal Swedish Academy of Sciences produced by copies sold in America, England, Sweden and elsewhere now amounts to over 4,000 kronor. More volumes of the edition will be sold and the money paid in for them will be placed in the fund for further volumes. There is no reason why with proper management this fundamental edition should not grow into a complete edition of Swedenborg's texts, including all the theological works.

     The INDEX BIBLICUS has been copied from the phototyped manuscript by the late A. H. Searle, and the question of a new edition, of the Latin ARCANA COELESTIA has been broached from time to time, most recently in the Report of the Council of the General Convention. (MESSENGER, June 27, 1917, p. 521.) It is there recommended that by American initiative and co-operation the eight quarto volumes of the Latin text be phototyped, all editorial emendations or additions being added in the form of footnotes and appendices. It occurs to me that as this plan involves the phototyping of theological matter by Swedenborg, some arrangement might be made by all the bodies which have been or can be interested in the phototyping to combine in such a way that while some contribute for one kind of work, and others for another kind, the volumes may be interchanged so as to complete the sets of each series. This arrangement, to produce the books, if adopted in America, would also provide a way for the completion of the sets of Phototyped Manuscripts in England by the purchase of a sufficient number of volumes of the phototyped MSS. there.

     The carrying through of the whole phototyping plan will facilitate the revision of older texts and the inclusion of new texts in the proposed editions of Swedenborg's works, both theological and scientific.

503

The same principles will also apply to all letters and documents by Swedenborg. This is sometimes of real importance, for scholars are continually confronted by textual questions, even in Swedenborg's letters, just as in the theological and scientific manuscripts, for which the only satisfactory solution is a photographic reproduction of the original manuscript.

     Besides the manuscripts of Swedenborg himself there exist numerous published and unpublished sources from, his own times of surpassing importance for a study of his life and works. Much of this matter has been typewritten, some of it has been translated, and all of it should be printed in THE SWEDENBORG ARCHIVES in the original at least. The editor has proposed the publication of the whole of the documents by and concerning Swedenborg; in the original languages and in translations in the ARCHIVES, but this may not be possible for many years. In the meantime the pages of New Church periodicals will be used for the publication of these documentary results, which it is hoped will serve to arouse a lively interest in the final appearance in book form of the constantly increasing collections.

     The first step in many literary ventures is the compilation of a Bibliography. The student of Swedenborg and Swedenborgiana is fortunate in having at hand such fundamental reference works as Tafel's DOCUMENTS, Hyde's BIBLIOGRAPHY, and Odhner's ANNALS. Assisted by these works, and after many years of investigation in American and European archives since 1902, the editor has drafted a Chronological List. This work refers to works and documents by and concerning Emanuel Swedenborg. According to a resolution of the Council of the Swedenborg Society in 1913 arrangements have been made with the editor of the NEW CHURCH MAGAZINE for the publication of the List serially in that periodical.

     One of the most entertaining and valuable parts of the documentary material consists of letters by Swedenborg, and as there is a great need of having all of Swedenborg's correspondence, (including the theological letters, which will probably be phototyped in the volume of MISCELLANEA THEOLOGICA), made accessible in a single handy volume, with notes of historical and biographical character included, the editor of NEW CHURCH LIFE has consented to collaborate with the writer in issuing the material serially.

504

Swedenborg's JOURNALS have just been edited in a single volume for the Academy of the New Church, and the LETTERS would make a companion, volume, if the appearance in book form of these results will be possible. Other collections might be added later, the general conception being to depart from the sections and cross references of Tafel's DOCUMENTS, substituting besides Volumes of Journals and Letters, other volumes of Minutes, Notices and Reviews, etc. It is convenient to have all the material of the same kind in a single volume. The successful accomplishment of the work outlined will require years of investigation and labor in Sweden, and it is earnestly hoped that the phototyping will proceed without interruption, thus making possible also the continuation of the scientific and documentary series.
"AND A LITTLE CHILD SHALL LEAD THEM." 1917

"AND A LITTLE CHILD SHALL LEAD THEM." Rev. KARL R. ALDEN 1917

"The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy, mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea." (Is. 11:6-9.)

This is one of the magnificent and mysterious passages of which the Psalmist writes, "I will open my dark sayings on the harp" and "I will utter dark sayings of old." They were called dark sayings of old because their meaning was mysterious and veiled, and yet the persons to wheat they were addressed realized that there was something deeply religious about them, something high and exalted, something worthy of their thought, and worthy to be handed down from father to son for countless generations.

505

Hence it is that in the Providence of the Lord we still have them; and, what is equally wonderful and inspiring, we now have the means of seeing the light in them, so that these dark sayings of old become the halcyon lights, the very beacons flaming and welcoming in a New Christianity and a new civilization.

The eleventh chapter of Isaiah, from which the passage under consideration is taken, is unique in one respect. It contains two dark sayings of old, one which was never rightly understood by the Jews, and another which has never been fully comprehended by Christians. The saying which Christians comprehend but which the Jews failed to grasp, is the prophecy of the Coming of the Lord, involved in the first words, "And there shall come forth a rod out of the stem of Jesse, and a branch out of His roots." The whole Christian world knows that this refers to the Lord's first advent. But we read further, in the same chapter, "They shall not hurt nor destroy in all His holy mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea." None but members of the New Church are able to see that in these words are contained a prophecy of the condition on this earth when the descent of the New Jerusalem shall have become completed in the hearts and lives of men. And we read still further in the same chapter, "And it shall come to pass in that day, that the Lord shall set His hand again the second time to recover the remnant of His people." The first advent was promised and fulfilled. And the second advent was also promised, for He who knew that it would be necessary to come once into the world knew also that it would be necessary to come the second time. And the time set for His coming was "in that: day." "In that day" the Lord shall set His hand the second time to recover the remnant. "In that day the wild beasts shall no more hurt nor destroy in all His holy mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea." And "in that day" the New Jerusalem, four square and paved with streets of gold, shall descend from God out of heaven. Is it not clear that "that day" will be a happy and a blessed moment for the human race? And now "that day" has come, but who but a scattered remnant have seen the great light?

506

     In order that the duty of those who have seen the great light may be made clear to them, let us glance for a moment at the way in which the Jews misunderstood the first dark saying of old, and even when the Lord God Himself; walked on earth in person failed to see and acknowledge Him.

     They clung to their Messianic prophecies, and they clung to them literally. By "a rod of the stem of Jesse" they expected a ruler greater even than the great king David. And when it says, in the words of prophecy, that He would "rule them with a scepter of iron, and should smite Moab, and return from Bozrah with garments dried red in the blood of the enemies of Israel," they could picture to themselves nothing but a natural king, a king of majesty and irresistible power,-a king to make his enemies tremble, and to exalt his own country to the first place among the world powers of the day. But did the Lord fulfill these prophecies? Assuredly yes, but not in the literal spirit in which the Jews expected them to be fulfilled. He was indeed a rod from the stem; of Jesse, for His mother was of the house of David. And He did indeed smite Moab by exposing the interior wickedness of the merely natural good among the Jews. But His mission was essentially not of this world. He came to minister, not to be ministered unto. He came to be the servant of all mankind, rather than the master. He came, in short, that He might give His life a ransom for many. If we realize that the literalism of the Jews was what closed their eyes to the first coming of the Lord, then we are in a position to see that possibly it will be literalism: again which shall close the eyes of men to His Second Coming.

     If men are expecting to see the Lord coming actually in the clouds of heaven, if they are expecting to hear the sound of a great trumpet, if they are expecting earthquakes and the utter destruction of the world, as the heralds of the Lord's Second Advent, then truly they will be disappointed. They will be as effectually blinded by their literalism as were the Jews. But if, on the other hand, men realized that the keynote of religion is continual progress, they would realize also that all the past Churches and Dispensations have had their own uses and their place, but that each one made some advance in spiritual thought over the one that preceded it.

507

In other words, as the human race grows up from, childhood to youth, and from youth to manhood, it must have its own religion on each plane. We do not teach the philosophy of religion to children in our Sunday Schools. We do not try to reason with a babe. But on the babe we impress obedience, and on the youth a simple faith, but for the full grown reason of manhood there must be a fully rational faith. And so it is with the growth of the human race. God furnished a child's religion for the childhood of the race, a youth's religion for the youth of the race, and finally a man's religion for the manhood of the race.

Thus the Jewish dispensation was one of absolute obedience, a religion of pious observances of rites and sacrifices, such a religion as might: be prescribed for a disobedient child. The Christian religion, on the other hand, was spiritual, and taught that the love of the neighbor should come before the love of self. It furthermore was inspired by the human of the Lord, its great teacher and leader. None will deny the advance furnished by this dispensation. But still the world passed on to an older age. The present is an age when education is very prevalent,-when universities flourish, and the ingenuity and power of the rational mind are developed to their very highest pitch. What then of religion? Is it alone to stand still, while everything else in the world is marching onward? Is it to cling to the traditions of the past which none but a blind faith can uphold? It was not so in ancient times. Religion then took the lead in the advance, and so it has been in this age of the New Jerusalem. It was in the latter half of the eighteenth century that the great stride which we call modern civilization began to take place, and the interior cause of it was the Last Judgment and the revelation which forms the Second Coming of the Lord. And this revelation did not come to destroy the New Testament, any more than the Lord came to destroy the Law and the Prophets. He came to fulfill them, to fill them, full of a new meaning and message to men. So also with the revelation of the New Church, it is to fulfill the dark sayings of old, say that the earth shall be full of the knowledge of the Lord as the waters cover the sea.

508

It is to fulfill the Lord's own saying that the time would come when He would show them plainly of the Father, for in the revelation of the New Church, as in no other writing upon the face of the earth, do we have the Father plainly shown to us. Not only the father, but the relation between the Father, the Son and the Holy Spirit for the first time has become clear, and men do not now have to force themselves to believe that three persons, each of whom is separately God, make only one God.

     What, then, is the mission and ideal of the New Church? For without the presence of an ideal, of a goal to be gained, even the most loyal Newchurchmen will find themselves drifting, find themselves losing interest and ceasing to uphold the arms of the Church. The mission of the New Church is to instruct, to teach, to spread abroad the light that has been entrusted to her care. Man cannot teach when he has not been given a message, but we have been given a message. As the Lord said, freely ye have received, freely give. We have been given freely, and upon the faithful remnant to which the light has descended depends the fulfillment of the words, "the earth shall be full of the knowledge of the Lord as the waters cover the sea." How is the earth to become full of this knowledge? Only by being taught. It is a sacred duty imposed upon every Newchurchman to teach, to instruct, to make known the knowledge of the Lord,-the knowledge that the Lord alone is the God of heaven and earth, and that in Him there is a trinity of Father, Son, and Holy Spirit.

     This is the duty of the New Church, but the ideal of the New Church is contained in the words, "The wolf shall dwell with the lamb and the leopard shall lie down with the kid, the calf and the young lion and the fatling together, and a little child shall lead them." The internal sense of these words describes the actual state that will exist on the earth, when the New Jerusalem shall be the great mother church, acknowledged, beloved and worshiped by all men,-when all men shall put into practice the principles that she teaches.

     This picture is one of the greatest "peace" conceivable. When the wolf, the leopard, and the lion shall dwell side by side with the lamb, the kid and the fatling, and in the center of the picture the figure of a little child leading them,-the little child the self-evident symbol of innocence.

509

It may not seem probable that this picture will ever have a literal fulfillment on this earth, since the hells will always furnish evil spheres to excite the evil affections of the human, proprium. But nevertheless there will be a natural fulfillment of it here on earth, and right now, in just so far as a man allows the Church to come into him, to grow in him, and quicken and vivify his life.

Men are prone to feel that the spiritual world is far distant, and that its phenomena have nothing in common with the phenomena of this world, whereas the exact opposite is really the case. Everything in this world is as it is because it has a spiritual origin, because it materializes something which is of the realm of the spirit. This can be most clearly seen in the case of animals. The greatest difference between man and animals is that man contains within himself the possibility of changing his affections, whereas any one animal has but one and unchangeable affection which predominates its whole character. Now the natural world as well as the spiritual mirrors forth objectively that which is within man. Thus, if we are going to look for the real causes of things, we are not going to look upon an animal as such, but we are going to look to the affection which it represents. Man frequently does this in common speech. We frequently call a man by the name of some animal, not because his physical appearance resembles that animal, but because his ruling love or affection resembles it. In the Sacred Scriptures also we find this principle amply brought out. The Lord called Herod a Fox, and the perverse and hypocritical Jews a generation of vipers. He likened His own tender pity over the inhabitants of Jerusalem to a hen brooding over her chicks He sent forth his disciples as sheep among wolves, and charged them to be as wise as serpents and as harmless as doves. And finally He called Himself the Lamb of God that taketh away the sin of the world.

If, then, we are to find out the exact character of this promise of peace involved in the leading together of a number of animals by the hand of a little child, we have but to ascertain the affections denoted by the animals mentioned.

510

     "The wolf," it says, "shall dwell with the lamb." The wolf is a rapacious animal, feeding by preference upon the sheep and lambs which it attacks. It is perfectly plain that the lamb signifies innocent affections, and the wolf, therefore, represents those affections of evil which especially attack innocence. When the New Church comes into its fulness and power with a man there will be within him such a state of innocence that the evil affections remaining in his proprium will have no power over his heavenly affections; they will as it were dwell with them without harming them. This is indeed the case with Heaven and Hell, both of which are in the spiritual world, and men dwelling in both kingdoms as it were dwell together, yet such is the innocence of the angels that they are not in the least affected by the spheres of evil in the spiritual world.

     It is similar with the leopard and the young lion that shall lie down with the kid and the fatling. It represents a state in man, when the very worst affections have become tamed, subdued, and rendered harmless and brought into their proper place. Thus the ideal of the New Church contemplates utilizing all the faculties and affections of man. It is not going to exterminate the great strength of purpose and courage of the love of ruling represented by the lion, for we know that it can be made of great use. For even the beasts which afterward took on an evil correspondence were pronounced "good" by the Lord God immediately after He had created them. Nor are we to discard the worldly prudence represented by the fox and the serpent. For the Lord told His own disciples to be wise as serpents, but at the same time they must be harmless as doves; or as expressed in our text, "a little child shall lead them."

     And what of this little child? Surely we are not to go to the folly of the Church in the Dark Ages, when, taking the Lord's words literally, that "out of the mouths of babes and sucklings thou shalt ordain strength," they sent a crusade of helpless children to recapture the Holy City from the hands of the Saracens! The poor children perished by thousands through starvation and in slavery. No, the little child that is to lead us, must not be taken literally any more than the lion, the leopard, the wolf, or the lamb, the kid and the fatling.

511

The Lord's teaching while on earth was full of the idea of little children. "Suffer little children to come unto Me, and forbid them not, for of such is the kingdom of heaven." It is obvious that the kingdom of heaven is not made up of little children alone, but is full of grown-up angels who have the innocent and child-like trust in the Lord which characterizes a child's trust of its parents. Again He said, Except men become as little children they cannot enter into the kingdom of heaven. Further He says, Take heed that ye despise not one of these little ones, for I say unto you that in heaven their angel's do always behold the face of My Father. In all these passages it is innocence that the Lord is exalting. It is the innocent: angels of the highest heavens who are the richest of all in wisdom and yet they have such humility, such trust, such fearlessness of the future, that to them it is granted to behold the Face of their Father at all times. And lastly, to be led by the little child is to be led by the Lord Himself, who is Innocence itself. He came into the world a little child, and at the age of twelve He led the learned Doctors in the temple. And He will lead men more and more now that the New Jerusalem has descended from heaven; now that the light of the moon has become as the light of the sun, and the light of the sun seven-fold. Amen.
PURPLE AND LINEN 1917

PURPLE AND LINEN E. E. IUNGERICH 1917

In view of a predisposition by certain of our scholars to consider that by the Hebrew words, Argaman and Shesh, are meant, respectively, crimson and cotton, it may be useful to set forth the reasons for believing that: these two of the fear fabrics central in the tabernacle hangings were respectively common purple and linen, as the English version of the Word renders them.

At the outset it must be freely admitted that there are partial circumstances, such as the following, that favor the crimson and cotton contentions. With regard to Argaman,-(1) a few passages from the Writings stress a red element in it as being basic to its celestial correspondence; (2) there is a scholar's speculation which considers it to be an Aryan loan-word akin to the Sanskrit raj, one of whose meanings is red, and (3) there is the well known fact that purpura by which Swedenborg invariably renders it, means not only the common purple but also the Tyrian or royal red purple, that is, virtually a crimson.

512

Shesh is rendered in the Writings subsequent to 1747 as byssus, byssinum, linum byssinum, and rylinum. This variety of renderings supplemented by some indications that cotton was in use in early Biblical times has led some to conclude that Shesh is a term covering several fabrics, or at least cotton as well as linen.

I have called this evidence partial, because it is negatived by most specific teaching in the ADVERSARIA On the text of Exodus xxv:4, where the tabernacle fabrics are first mentioned. To accept the contention in favor of crimson and cotton entails a rejection of this ADVERSARIA teaching as something quite irreconcilable. Any contention leading to such an unfortunate pass is, I hold, by virtue of that fact, grievously jeopardized. The ADVERSARIA has a distinct and peculiar place in the revelation to Swedenborg. It does not treat mainly of the pure theology or the spiritual sense, but rather of the internal historical sense with many excursions into the domains of etymology and of manners and customs. Now this question about two fabrics is one that comes most particularly and pertinently under the province of the ADVERSARIA. In fact, it is in the Adversaria to Exodus xxv:4 that Swedenborg first defines Thekeleth, Argaman, Thela'ath, and Shesh; and it would be most singular if he had subsequently overriden or swept away the careful definitions then made.

The Thekeleth, or blue, is called there hyacinthinum, which is then defined as "a cerufean color also called heavenly, thus like the sky when it is serene and bright clouds appear in it:" (3 ADVER. 1287.) It was evidently a deep sky blue like that of Palestine and Arabia. A subsequent passage thus defines it: "hyacinthinum, or a sparkling yellow with purple points." (3 ADVER. 1827.) The sparkling yellow of the sun shining through myriads of purple points in the atmospheric haze probably accounts for the blue dome of the sky-expanse. Purple, as will be shown anon, consists of red and blue in equal proportions. The red in the purple doubtless absorbs the yellow of the sun, and the complementary blue of the expanse is left.

513

Such an effect could hardly he produced by a sparkling "yellow with crimson points," as the Potts' Concordance has it, (see Crimson).

     The Shesh is rendered linum xylinum, which literally mean a woody flax or a woody linen. There is, therefore, no room to include cotton under this definition. "Nature," the same passage continues, "produces such flax, (or linen), and indeed from a purplish flower." (3 ADVER. 1291.) This is not amiss as a description of the bluish flax flower.* But if by purplish is meant crimson, the statement is totally awry.
     * "The flowers are blue, and borne in cymose inflorescences. Linen is woven from the strong bast-fibers of the stems." (A TEXT-BOOK OF BOTANY, by Strassburger, Noll, Schenck, and Schimper, p. 533.) "The species of Gossypum, from which cotton is obtained, are mostly shrubs with lobed leaves and bell-shaped yellow or red flowers. The fruit is a capsule packed with white, yellow, or brown hairs, (cotton)." (ibid. p. 531.)

     The Thela'ath or scarlet is rendered by coccineum and defined as being red, (rubeus, rubrum), and rosy, (roseus). (3 ADVER. 1289, 1290, 1827.) The Arcana renders it coccineum, with one curious exception at No. 3300 where, in quoting from Isaiah i:18, it makes the phrase,-"if sins are red like scarlet," to read,-"if sills are red like purple, (purpura)."

     Finally, the Argaman or purple is translated in the ADVERSARIA as also uniformly everywhere else in the Writings, by the term purpura. That no doubt might be left as to whether this meant common purple or crimson, we are fortunate to find here three definite and specific statements to one and the same purport. The purpura which characterizes Argaman is "a red or rosy color thoroughly mixed with blue," (3 ADVER. 1289); "it derives red from love and blue from the sky," (3 ADVER. 1827); and in connection with the above mentioned "purplish flower," (3 ADVER. 1291), we are further told that this means "of a color which is midway between blue, (hyacinthinurn), and scarlet, (coccineum)." Although crimson is a scarlet with a slight though well disguised tinge of blue which serves to darken it somewhat, it certainly does not fit in with these definitions, and is very far from being "midway between blue and scarlet."

514

     The passages that lend support to the contention that the purpura characterizing Argaman is a crimson are the following:

     "Purple, (Ex. xxv:4) the celestial love of good. The reason of this signification of purple is that by a red color is signified the good of celestial love." (A. C. 9467.)

     "Colors derived from red, as scarlet and purple." (A. R. 305.)

     "In its ultimate, the Word is like a transparent object which reddens from a flame, like purple; and whitens from light, like snow." (T. C. R. 216.)

     "Purple is the color of love, which it derives from the fire of the sun and its redness." (T. C. R. 686.)

     These four passages clearly teach that the essence of purple, (purpura), is red. In this respect they are quite in harmony with another statement in the ADVERSARIA which is certainly not at variance with the three striking ADVERSARIA passages, inasmuch as it refers back to them. "The color of the ruby is red, and, therefore, signifies mercy in God Messiah, to which faith in man corresponds, see above: thus similarly to what the red in the purple and twice dipped scarlet signified above." (3 ADVER. 1843) But though its essence is red, and its spiritual correspondence is based on this essence, it does not follow that its body is red, that it is red throughout, or that it differs from a red like scarlet only as one shade of red from another. Admitting that the essence of purple, (purpura, Argaman), is red, I can see no objection to any attempt to connect it with the Sanskrit raj which seems to denote such an essential red inasmuch as its other meanings are "to be affected with strong feeling, to be delighted with, to have pleasure in, to be in love with." (Lanman's Sanskrit Reader, p. 227.) But too much stress ought not to be laid on etymological speculations in our present stage of linguistic knowledge. As a case in point, note that the original meaning of raj is "to be bright or white," and that the Greek Arguras or silver, (proverbially bluish), is supposed to be derived from the associated root rij. (ibid p. 227.)

     The purple which characterizes Argaman is then red as to essence, but blue as to body, and is in fact as aptly defined by the ADVERSARIA, "a color midway between red and blue."

515

To get some idea of what this is, equal amounts of these two pigments might be mixed thoroughly; or better, paint a chart with thin vertical streaks, alternately red and blue, and place it at a sufficient distance from, the eye to secure a complete blending of the two.

Were Argaman crimson, the distinction between it and the Thela'ath scarlet, would be hardly noticeable, the eye only catching the former as a somewhat dingier note of the latter. But the contrast of scarlet with a color like common purple approximating to mauve is striking and not devoid of beauty.
JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY C. TH. ODHNER 1917

     CHAPTER IX.

     THE GORAND TOUR, 1877

     Among Mr. Pitcairn's numerous foreign journeys the one which he now entered upon deserves to be termed "the Gorand Tour," being the most extensive of all, as to time and space. During the whole of this journey he kept a very complete diary, which has served as the base of the present summary account.

     Accompanied by his sister, Miss Margaret Pitcairn, (afterwards Mrs. G. R. Starkey); his two nieces, Miss Agnes Pitcairn and Miss Helen Pitcairn, (afterwards Mrs. S. S. Lindsay), and his honored guest, the Rev. William H. Benade, Mr. Pitcairn left New York on Sunday, June 30th, 1877, on hoard the White Star Line steamer "Germanic." After a smooth and uneventful passage the party landed at Queenstown on July 8th, to make the tour of Ireland. At Queenstown they had the first experience of Irish manners and customs. "In the evening we attended a theatrical entertainment given in the hotel by a traveling company. The play was the 'Shaughrann.' The audience was a very demonstrative one, and the frequent use of the bottle during the performance made it necessary to carry part of the audience out at the end of it."

516

     On July 11th the party visited Blarney Castle, near Cork, where, we suspect, some of them: kissed the famous Blarney Stone, respecting which we find the following legend noted in Mr. Pitcairn's diary:

"There is a stone there
That whoever kisses,
Oh! he never misses
     To grow eloquent.
'Tis he may clamber
To a lady's chamber
Or become a member
     Of Parliament.

"A clever spouter
He'll sure turn out, or
An out-and-outer
     To be let alone!
Don't hope to hinder him
Or to bewilder him.
Sure he's a pilgrim
     From the Blarney stone."

     This was followed by a visit to "Beauty's home," the Lakes of Killarney, where the guide, Teddy O'Donaghue, told the following story of an Irish "wake:" "An old Englishman, who had spent many years in India, was here with this two nephews, and after remaining a week said he must see a 'wake' before leaving. There was a sick man in the neighborhood who was not accommodating enough to die, so after waiting several days Teddy got up a wake for him, the only persons in the secret being two boatmen and a long gaunt fellow who played the dead man, and who was to get a pound for his part of the program besides all the whiskey he could drink. While one of the mourners was enumerating the virtues of the deceased, who was never known to do a worthy deed in his life, the dead man smiled, which was observed by one of the nephews, who quietly touched the cheek of the corpse with a lighted cigar, causing a sudden resurrection. Great consternation and a general flight followed. Teddy was fearful of losing his place.

517

A few days afterwards, when the old gentleman, who had sprained his ankle in the confusion, met him at the hotel, he collared Teddy, and gave him two whacks with his cane, then, convulsed with laughter, he forgave Teddy and presented him with five pounds. Teddy added that he had told this story to the author, Boucicault, about nine years ago, who sent him $20 for it, and made it the basis of the Wake story in his book called 'Shaugrann.'"

In another curious anecdote on this trip, Father Benade figures. "On our way through the Gap of Dunloe," says Mr. Pitcairn, "we were followed, as usual, by Irish girls who wished to sell us goats' milk, and bad whiskey, and some of them, who Prided themselves on their good looks, offered their photographs for sale. One of the latter in her persistence got among the ponies and Mr. Taylor's pony biting the pony of Miss Thomas caused a movement that knocked the Irish woman against a rock so that she cut her nose which bled profusely. Seeing the blood she became deadly pale, lay down and exclaimed: 'Oh, I am kilt, I'm kilt entoirely!' Teddy replied, 'You fool, you are not kilt,' and poured some whiskey into the wound in her nose. Mr. Benade suggested that it would be more efficacious to pour it into her mouth. The girl, looking up and seeing the Bishop, with his long, gray beard bending over her, exclaimed, "I'm dead, I know I'm dead, for there's Father Abraham!' Mr. Benade protests that the latter part of the story is a fabrication of
Teddy's."

The party continued the tour through the counties of Clare, Kerry, Limerick, Tipperary, and Galway, sometimes by wagon but often mounted on donkeys: "The eight of us on donkey back presented a fine appearance, especially the Bishop, who almost covered the donkey." On July 27th they left Dublin by boat for Holyhead, and after a visit to the Roman ruins at Chester arrived in London, July 28th,where they were met by Dr. and Mrs. Rudolph L. Tafel. Here they made the usual tour of sightseers, and in addition were introduced to the most prominent members of the New Church in London, among these Dr. Jonathan Bayley, Rev. John Presland, Dr. Wilkinson, Mr. James Speirs, and Mr. Henry Wrightson, M. A. The latter was "an old bachelor, born in 1803.

518

He has a passion for collecting the original editions of Swedenborg, and is the gentleman from whom Mr. Speirs obtained the copy of SUMMARIA EXPOISITIO, marked on the cover by Swedenborg in Amsterdam: 'This book is the Advent of the Lord. Written by command.' Mr. Wrightson is very partial to the SPIRITUAL DIARY, and has had four volumes bound at the expense of L30. He has copied out in Latin the SPIRITUAL DIARY and the first volume of ARCANA COELESTIA, because, as he says, 'things written are impressed on the memory, and remain.'" We may add that Mr. Pitcairn purchased from Mr. Wrightson a great number of original editions for the Academy's library, many of them sumptuously bound, regardless of expense. Mr. Wrightson's motive was the desire that works of Divine Revelation should be treated with respect.

On Aug. 2d the party visited Mr. and Mrs. Edward Iungerich, of Philadelphia, when Mr. Benade baptized the infant, (afterward the Rev.), Eldred E. Iungerich. And on Aug. 10th they attended a meeting of the Academy at the house of Dr. Tafel, when Mr. James Speirs and Mr. C. J. Whittington were introduced as members of the Academy. A few days later they visited Oxford, and on Aug. 15th arrived in Binningham, to attend the General Conference of the New Church.

Mr. Pitcairn's diary continues: "Wednesday, Aug. 15. Benade, the Rev. W. B. Hayden, and myself, were introduced to the New Church Conference this morning as representatives from the General Convention of the New Church in America. The Bishop delivered the most effective speech I have ever heard from him, and created something of a sensation. His remarks were chiefly on the necessity of a New Church translation of the Word with an account of what had been done in America in this direction and an invitation to the English New Church to join us in the movement. The Serial, [WORDS FOR THE NEW CHURCH], was also mentioned, the "Adventus Domini" inscription, the signs of the times in the New Church, and the new era that is dawning.

519

     "Mr. Hayden followed the Bishop, endorsing all that had been said, after which I made a few remarks, commending the work on AUTHORITY IN THE NEW CHURCH, by Dr. R. L. Tafel, and expressing surprise that it had not a larger circulation in England; also adding to Mr. Benade's remarks in regard to the Serial, that it was considered by many Newchurchmen in America as the most important collateral work that has yet appeared in the New Church." Speaking of the "Conversazione" held in the evening of the same day, Mr. Pitcairn remarks that "the refreshments were ample, but might have been discouraging to a teetotaler."

     After the Conference Mr. Pitcairn and Mr. Benade spent some days in the English lake district, and on Aug. 27th visited Penrith, where they called on Dr. John Nicholson, a prominent Newchurchman and learned orientalist, whom they found much interested in the proposed New Church translation of the Word. After a visit to Edinburgh and Glasgow, they again visited Dr. Nicholson on Sept. 4th, with the result that the latter presented to the Academy a very fine collection of works in the Arabic, Syriac, Samaritan and Ethiopic languages. On Sept. 10th they left England for France, and now settled down in Paris for three months of solid study of the French language, interrupted only by a week's visit to Geneva, Interlaken and Lucerne.

     Under Oct. 1st, 1877, we find this entry in the diary: "Dr. Rudolph Tafel arrived from Germany this morning to spend a few days with us, on his way to London. In the afternoon we visited Dr. Poirson, who is something of an Egyptologist, but not of the school of Champollion as was his friend, Harle. Those of that school, as I understand, are literalists, and see nothing but a phonetic value in the Egyptian hieroglyphics, literal history, etc., while others think there is in them more of religion and correspondence than is yet known. When the Doctor learned that Mr. Benade was not of the Champollion school he was very much delighted, and embraced and kissed him. In regard to the Church the Doctor said that after the death of Mr. Harle lots were drawn as to who should baptize the children and administer the Sacrament of the Lord's Supper, as was their custom. The lot fell to him, and as he himself had never been baptized into the New Church, he did not feel altogether right about it, and he asked Mr. Benade to baptize him. Upon the Bishop's assenting there followed another kissing scene."

520

On Nov. 23rd Mr. Pitcairn received a cablegram from his business partner, J. J. Vandergrift, which decided him to return immediately to America. Taking passage the next day on the steamer "France" from Havre, he arrived in New York Dec. 6th. Here he called at the Standard Oil Co.'s office and met John D. Rockefeller. What the important business was that brought him on this unexpected trip to America, is not clear to us from the diary, but everything seems to have been satisfactorily settled by Dec. 13th, when, after visits to Pittsburgh and Oil City, we find Mr. Pitcairn in Philadelphia, where he "called at the Cherry Street church and met the students of the Academy. I then spent two delightful hours at the house of Rev. Louis H. Tafel, meeting Mr. Stuart, Dr. Burnham, Leonard Tafel, Dr. Boericke, Dr. Starkey, Dr. Farrington, Mr. Aitken, Mr. Whitehead, and Mr. Bostock."

This was quite an Academy gathering and there were many things to talk over. Things had been moving a pace during the absence of the Chancellor and Mr. Pitcairn, At the end of June, 1877, the Rev. J. E. Bowers had resigned from the pastorate of the Frankford Society, "owing to the prevailing hard times." On July 2nd the Rev. J. R. Hibbard resigned from the pastorate of the Chicago Society, which he had occupied since the year 1850, in order to take up the work of General Superintendent of the work of Church Extension, to which he had been appointed at the last General Convention. And on Aug. 27th, 1877, the organization of the "New Jerusalem Society of the Advent" was effected in Philadelphia. This movement was an amalgamation of the Rev. Louis H. Tafel's German Society, and of those in the Broad Street Society who sympathized with the principles of the Academy, with the remnant of Mr. Benade's old Society in Cherry street who now opened their Temple for the use of the new society while at the same time transferring the property itself to the Academy of the New Church. The Rev. L. H. Tafel was chosen pastor of the new society, which counted 57 members. The opening services were held on Sunday, Sept. 2nd, with an attendance of 80 persons; the services were held in the English language in the mornings, and in the German in the evenings; there was also a Sunday School of 56 scholars, with a class for adults numbering 20 persons; another doctrinal class for adults was held on Wednesday evenings, and a confirmation class for young people on Monday evenings.

521

Regular monthly social suppers were also instituted.

     The engagement of the Rev. W. F. Pendleton with the Broad Street Society terminated on Sept. 1st, and as the Academy was not yet strong enough, financially, to secure his services, Mr. Pendleton with his young family removed to Chicago where, with the cooperation of some of the young people of the Chicago Society, he opened services on the West Side, thus laying the foundation of the present Immanuel Church of Glenview, Ill., as well as of the Sharon Church of Chicago. In Philadelphia he was succeeded by the Rev. Chauncey Giles, a firm, and even bitter opponent of the Academy.

     On Monday, Sept. 3rd, the "College and Divinity School" of the Academy of the New Church opened its first term in the basement of the Cherry St. Church which in the year 1856 had been deliberately consecrated to the uses of New Church education. In the absence of Mr. Benade the School was opened by the Vice-Chancellor, the Rev. J. P. Stuart, who was assisted by a Faculty consisting of the Rev. N. C. Burnham, the Rev. Leonhardt Tafel, the Rev. L. H. Tafel, Dr. George R. Starkey, and Dr. Ernst h. Farrington. There was an attendance of nine students: Messrs. E. C. Bosock, John Whitehead, Adolph Roeder, Gustaf Bonschur, George D. Lang, Andrew Czerny, Eugene J. E. Schreck, Wm. W. Schliffer, and George G. Starkey. On Nov. 3rd the Academy received its Charter from the Commonwealth of Pennsylvania, securing thereby all the rights, privileges and immunities common to the colleges and universities of the country.

     The appearance of the first issue of WORDS FOR THE NEW CHURCH was hailed with, very hostile reviews in, the MESSENGER and the Boston MAGAZINE and this opposition was further increased by the appearance, in December, of the second number of the Serial, containing the monograph on "The State of the Christian World." Undaunted by this outside hostility, and to some extent owing to it, the members of the young Academy drew the more closely together, socially, and a number of enthusiastic and delightful Academy meetings were held in Philadelphia during the fall of 1877.

522

     Carrying with him: the budget of all this news Mr. Pitcairn on Dec. 19th took the steamer "City of Richmond" from New York, and on Dec. 25 landed in Liverpool, rejoining Mr. Benade in Paris the next day. The latter, in the meantime, had not wasted his time, for on Nov. 25th he held a service in the French language at which he baptized seven persons,-the first New Church baptisms in France,-among these Dr. Poirson and wife, and M. Bertheau, who afterwards assumed the leadership of the New Church circle in Paris. These things concluded, Mr. Pitcairn and Mr. Benade on Dec. 27th left Paris for Brindisi, on their long contemplated journey to Egypt and Palestine.

     CHAPTER X.

     THE GORAND TOUR. (Continued.)

     EGYPT AND SYRIA.

     To a Newchurchman and orientalist such as Mr. Benade, and to his "fidus Achates," John Pitcairn, the land of Egypt was of most fascinating interest, for here the Church of the Silver Age had flourished in its greatest splendor, and among its monuments and ruins the representatives and correspondences of the Ancient Church could be studied as nowhere else on the earth.

     From early years Mr. Benade had been a close student of Archeology, making a specialty of Egyptology, but following with the keenest interest also the amazing developments of the still more modern sciences of Assyriology and Hittitology, collecting on these subjects a very complete and valuable library. To visit Egypt, to see with his own eyes all the ancient temples and scenes with which he had become so familiar through books and pictures, and to gather a collection of genuine antiquities, illustrating the Theology of the Ancient Church, for the use of future students in the Academy,-this had been the dream of his life. And now, through the munificence of his enthusiastic friend, this dream was actually to be realized!

523

     And John Pitcairn, though not an antiquarian or archeologist, was fully alive to the importance or these studies to the New Church generally and to New Church Education in particular. Whatever he undertook he went into thoroughly, and in consequence he now read everything on Egypt that he could lay his hands on, with Mr. Benade as an expert "guide, philosopher and friend."

     Mr. Pitcairn's Notes on his oriental journey would fill quite a volume, making very instructive and interesting reading, especially if supplemented by the numerous descriptive letters which were written at this time by Mr. Benade to friends in America. These letters, however, will in due time be published by Mrs. Benade, and we will, therefore confine the account of the journey to a bare outline, together with a few extracts from Mr. Pitcairn's dictated notes.

     Leaving Brindisi on Dec. 31st, 1877, the two travelers landed in Alexandria on Jan. 3rd, 1878, and on the following day arrived in Cairo. A week was spent here in visits to the Pyramids and to the Egyptian museum at Boalak, where the visitors became acquainted with the great Egyptologist, Brugsch Bey, who, Mr. Pitcairn notes, "recognized Bishop Benade as the first subscriber to his DICTIONARY OF HIEROGLYPHICS; a most interesting discussion, which we continued until 2 o'clock in the morning, brought out much that was congenial in these two men,-Bishop Benade, an ardent orientalist, surrounding his subject with an illuminating spiritual light; while Brugsch Bey truly represented 'the learning of the Egyptians.'"

     Speaking of the progress that was being made in deciphering the hieroglyphics, from a purely philosophical point of view, the learned German mentioned that besides the three well known forms of Egyptian writing, (the hierglyphic, the hieratic, and the demotic), "there was a still more involved form, in, a purely symbolic and mystical language, which still puzzled the savants; practically no progress had been made in this department."

     "'And they never will make any progress in deciphering it until the Science of Correspondences is known,' Mr. Benade interjected.

     "'Well, not yet, at least,' the scientist admitted.

524

     "'Never!' the Bishop affirmed, and then gave a brief explanation of the Science of Correspondences, as the spiritual key by which alone the inner doors of the temples may be opened and communion with the wisdom of the ancients established."*
     * This conversation, we believe, was not without its effect upon Brugsch Bey who, seven years later, published his famous work on DIE RELIGION UND MYTHOLOGIE DER ALTEN AEGYPTER, in which the author now and then suggests a more spiritual line of interpretation than that which has been followed by most of the German and French Egyptologists. Brugsch here devotes many pages to an account of the "Enigmatical" language, occasionally employed in the texts of the BOOK OF THE DEAD, which we may add, remains as much a mystery to this day as it was forty years ago.-C. TH. O.

     "At Cairo we engaged a dragoman to conduct us and hired the dahabiyeh 'Sylvia' for our trip up the Nile. The dahabiyeh is a flat boat, peculiarly adapted for the placid, winding Nile stream. The keel is turned up at one end and in the stern is a group of cabins with a flat roof on top. The front part of the boat is occupied by the crew. The unusually large sails, which add so much to the picturesqueness of the dahabiyeh, are calculated to catch the winds which are often out of reach of a smaller sail. The stately Nile yacht fitted with perfect harmony into its surroundings, differing very little from the sacred barges of the Ancient Egyptians which aforetime bore the priests along in their annual procession. It is the custom to completely sink the boat in the Nile every summer and then wash it out, to rid it of all vermin and dirt; according to instructions we assured ourselves that this necessary precaution had been taken with the Sylvia.

     "Louis Mansour, our dragoman, was a Maronite Christian, a native of Beyrut, Syria; we engaged him for the entire trip through Egypt and the Holy Land, and he proved a very capable and reliable guide, equal to any emergency, and able to manage both Arabs and Christians to the best advantage. Our contract entrusted him to hire and provide for the crew, each of which were paid about 10 cents a day.

     "On Friday, January 11th, at 7 o'clock in the morning, our dahabiyeh caught a favorable wind, spread sail for the south, and Cairo was soon behind us, the sandy waste and the river ahead."

525

     On the way up the Nile, on Jan. 18th, "a steamer passed us flying the American colors and bearing General Grant up the river. As we also bore the American flag, the steamer signaled us and stopped for a few moments. In Oil City, some years before, I had had the privilege of meeting the ex-President and showing him through the oil region. We again met his steamer on its return."

     "Bird-life along the banks was abundant. Immense vultures, fully five feet with their wings spread out, would circle past us, while heron, wild ducks, geese, pelicans and wild pigeons and doves were among the common sights. The ibis, dignified representative of Thoth, was more rare, and occasionally a crocodile would stick its head up from the muddy water. Armed with, my shot-gun it was not unusual for me to bring down a number of pigeons in the mornings while the fellahin were slowly tugging away at their poles and ropes. On one occasion, to my great regret, I shot a wild dove. It made me very blue, and its lonely little mate flits across my thought, hauntingly, even to this day."

     On Feb. 4th the party arrived at Assuan, the ancient Syene, at the foot of the First Cataract. Here they explored the island of Elephantine, in company with a party of Americans conducted by one of the Drexels, of New York. "Nothing ancient left, excepting a hill of broken pottery. Mr. Drexel says,'There has been a town here, and it's gone to pot.'... Mud village on the island women and children with antiques for sale. They are like mosquitoes and their one song is 'bakshish.' One bright looking girl at my request took the wooden plug out of her nose, the plug being in the place of a ring. More `bakshish.'" Having ascended the Cataract the "Sylvia" on Feb. 18th arrived at Abu Simbul, in Nubia, which was to be the turning point of the journey. "Here the hills are high and touch the river on the right bank, where stand the great rock-hewn temples of Ramses II. At the entrance of each are four huge Colossi, each over 65 feet in height,-larger than the Colossi of Memnon. Bathed in the bright moonlight of an Egyptian night, these impressed us very greatly with their serious beauty."

526

     The travelers now turned northward, on the descent of the Nile carefully inspecting the grand temples on the island of Philae, Korn Ombu, Edfu, Luxor, Koorneh, Medinet Haboo, and Karnak, grandest of all. Of all these monuments they procured the finest and largest photographs and pictures obtainable, a splendid collection which in later years enabled the Academy's professor of Archeology to take generation after generation of students on the journey up the Nile.

     At Tel-el'-Amarna, where "the heretic-king,"-Kuenaten,-established his residence, Mr. Pitcairn met with a rather exciting adventure, which we shall let him tell in his own words:

     "Our stay in Egypt was simultaneous with the latter part of the Russo-Turkish war. The country was in a very unsettled condition, and all foreigners were regarded with suspicion. We were advised by the guide books not to stop at Tel-el-Amama, as the place was inhabited by an ugly tribe of Bedouins who had given the government a good deal of trouble. But in view of the remarkable nature of the inscriptions on the ruins of Tel-el-Amama, which are different from anything else in Egypt, and Bishop Benade's special interest in them, I decided to stop and visit them.

     "As Bishop Benade was suffering from an attack of lumbago and could not go with me, I decided to go alone. Our dragoman was a courageous fellow, full of spirits, but he evidently did not relish the idea of this trip. Finally, however, he went to the village and secured a donkey; there was only one to be obtained, a little animal not much larger than a Newfoundland dog, for me to ride. He told me to take my revolver along, and he took my double-barreled shotgun, loaded with buckshot, and with two of our fellahin we started out, providing ourselves with some candles and matches to light up the interior of the tombs, which were located about four miles back from the river.

     "We had proceeded but a short distance when we were joined by two strapping Bedouins from the village, which lay about a mile inland towards the left. One of the Bedouins, a powerfully built man, carried an ugly looking knife, or short sword, some 18 inches long, exposed in his belt. Our dragotnan was evidently not pleased with this company.

527

I noticed that serious talking was going on in Arabic between Mansour and the big Bedouin, and asked what the conversation was about; our dragoman then, informed me that the Bedouins had heard a report from down the river that the Russians had been defeated by the Turks, that there was an uprising at Cairo, and that all the foreigners in that city had, been massacred. The rumor was that the Turks had defeated the Russians, although the fact was the very reverse, the Turks having suffered a severe defeat, which put an end to the war the same month, March, 1878, hostilities having lasted just a year. The Bedouin suggested to Mansour that they kill and rob me.

     "'You had better be on your guard and have your revolver ready,' was his advice to me; then, turning to the Bedouins, he said:

     "'Before you can draw your knife we could kill both of you,' he said, and raising his gun: 'I am going to arrest you. Put your hands behind your back, or I will kill you.' He untied a thick cord which he wore around his waist, and threw it to one of the fellahins, who tied the Bedouin's wrists together behind his back. The dragoman then asked me:

     "'Shall we go back to the boat?'

     "'No,' I replied, 'we will go on.'

     "We made the Bedouins walk in front of us, and proceeded to the first tombs. When we arrived, I took one of the fellahins and a lighted candle and went in and made sketches of the inscriptions on this tomb, leaving the dragoman to stand guard over the Bedouins. Then we proceeded to the ruins some distance further on, and after examining these we started back, always keeping the Bedouins ahead of us.

     "As we approached the village, we made a slight detour to the left in order to escape observation, but a woman chanced to catch sight of us, and gave the alarm to the village. We soon saw a crowd of wild looking men and women running towards us. The dragoman had his gun ready, I carried my revolver in my hand. The dragoman addressed the first man that approached us:

     "'We have arrested these men. Go after your Sheik, and bring him immediately to our boat. We will wait there for him until he comes.'

528

Then we proceeded to the landing, the crowd following at our heels.

     "Bishop Benade was sitting on the deck of the dahabiyeh, awaiting our return. He was amazed to see us accompanied by so large and excited a crowd. I went on board and explained to him, the situation.

     "In a short time the Sheik arrived, a tall, spare man, a typical sheik, six feet or more in height, with a long flowing beard. This Bedouin tribe had offended against the law before and the Khedive had Punished them by razing their village to the ground several years previously. A circle was formed about 40 feet in diameter, inside of which sat the Sheik on a small rug, placed there for him. The dragoman, standing, faced him and accused the two Bedouins. He was very eloquent, speaking in Arabic and coloring his words with frequent gesticulation. The fellahins, as witnesses, confirmed the accusation. Immediately the Sheik passed judgment:

     "Fifty lashes, the chief culprit was to receive, of three months imprisonment, at the prison a little farther down the river, to which we were to conduct him! He preferred the lashes,-to these men of the desert the prison is an abhorrence. The punishment was immediately put into execution. He was told to lie down, the executioner took a stout rod or rattan and the lashes fell on his back, although very lightly. This did not satisfy our dragoman, so he seized the rod himself and began applying it with force, at which the women set up a great howl and lamentation and he moderated his blows. When the fifty lashes had been administered, our boat was untied and we pushed from the shore and proceeded down the river.

     "'Louis,' I remarked, 'I noticed you also let up a little on the strokes.'

     "'Wow could I help it,' was his rejoinder, 'with all those howling women!'"

     On March 30th, after seventy-eight days on the Nile, the travelers were again in Cairo, where they remained until April 10th. Three days were then spent in excursions to Suez, Ishmaila, and Port Said, whence they took a steamer for Jaffa, in Palestine. Mr. Pitcairn's notes on his journey in the "Holy Land" are very full, and we therefore quote more freely from then:

529

     "Jaffa, (anciently called Joppa), which is and always was the only sea-port of the land of Canaan, was once a Phoenician colony in the land of the Philistines. This fact has a spiritual significance, for being in the country of Dan, it represented a state of acknowledgment as the only means of entering into the interiors of the regenerate life which the whole of Canaan signifies.

     "We spent one day in this city of famous orchards and gardens, securing our camping outfit and engaging five horses and as many mules for our prospective pilgrimage in the Holy Land. Taking the road to Jerusalem we lunched under an olive tree in a field near Ramleh and encamped for the night below Latroon Spring Valley.

     "The next morning, April 17th, 1879, we reached Jerusalem. How many people have not visited this land, so venerated by the Jews that they often sell all they possess if only to die in the 'land of their fathers,' and so adored by the Christians that whole armies were sent again and again, to regain it. The great majority who visit the land regard it sentimentally, longing to 'kiss the precious soil pressed by the footsteps of Jesus and moistened with his blood.' But, indeed, all this is mere idolatry, for as one writer has said, 'the Lord is present in America just as much as He ever was in the Holy Land, and the blood that He shed was part of that merely Jewish human which He rejected at His resurrection. The soil of Canaan is, if anything, less holy than that of other parts of the earth, having been defiled, for thousands of years, by the worst of all nations, and now largely desert, sterile and useless.'* It was indeed hard to believe that this devastated region with its thriftless and poverty-stricken inhabitants was once a 'land flowing with milk and honey.'
     * CORRESPONDENCES OF CANAAN, p. 6.

     "As Newchurchmen we were prepared to view the 'Holy Land' in a very different light from most travelers,-in the light of the statement in the Revelation given through Swedenborg in ARCANA COELESTIA:

530

'The reason the Israelitish nation was introduced into the land of Canaan was that the: Church had been in that land from, the most ancient times, and because the Word could not be written anywhere but there; for all the places in that whole land and around it, the mountains, valleys, rivers, forests, and all other things, had become representatives of celestial and spiritual things.'

     "We camped outside the Jaffa gate. Jerusalem is situated on the southern part of a high limestone plateau. It is completely surrounded by an ancient wall, 381/2 feet high, from, which access is had by eight gates. Two principal streets, one from the Jaffa Gate at the west, the other from the Damscus Gate at the north, intersect in the center of the city, dividing it into four quarters. The streets are narrow and dirty, and many of them arched over in the oriental fashion.

     "We were fortunate enough to be in Jerusalem during Passover week, and even had the privilege of attending the celebration of this Jewish rite at the house of a wealthy Hebrew family. It came about through the instrumentality of the United States Consul, Colonel Joseph C. Wilson, to whom we had a letter of introduction. Consul Wilson had befriended the family, who were Polish Jews, and as an act of courtesy we were invited to be present, at the festival, were very cordially received and placed at a small table where wine and unleavened bread had been provided for us. The Paschal lamb was eaten by the family only, as no stranger or uncircumcised person was allowed to partake of it or to sit at the same table while the rite was being performed. Our Dragoman was also present and interpreted the ceremony as it proceeded.

     "The family consisted of' three brothers with their wives and children, the oldest brother, as is the custom, presiding at the head of the table around which all were gathered to partake of the Paschal lamb and feast of unleavened bread. The Passover lamb was roasted and entirely consumed the same evening, and the partakers were standing with loins girded, shoes on feet and staff in hand, as were the Israelites when prepared for the Exodus.

531

The first pressing of the grapes, as explained by the head of the family, was for the Passover, and the second pressing of the grapes, (very excellent wine which we share), was for their friends. As he read verses from the Word in Hebrew in connection with the ceremony, and afterwards said the same in Arabic, Mansour would translate it for us into English. The feast of unleavened bread continues for seven days after the Passover.

"We visited the Church of the Holy Sepulcher where during 1600 years have been enacted commemorative services of the Lord's burial and resurrection, although it has been proved beyond doubt that this is not the "new tomb hewed out of the rock, in which never man before was laid," for no one was buried within the city. Considering the idolatrous practices of Greek and Latin Christians in these places, and considering the internal hate and jealousy with which they have surrounded it, it would almost seem that the hand of Providence has preserved them from; profanation through the difficulty of establishing any exact identity. It is strange to see the Turkish soldiers standing guard to keep peace between the various sects of Christians. Fortunately, their calendar being different, the festivals come at different times; when they chance to coincide there are conflicts in the church and the Greek and Roman Catholics have to be separated by the Turkish soldiers.

"The next day was spent in riding around the city; we commenced at the Jaffa Gate and turned to the right to the Valley of Hinnom. Jerusalem is surrounded on the south, west and east by deep ravines and valleys. The Valley of Jehoshaphat lies to the south of the city, and the tradition is that the scene of the Last Judgment is to take place here. The Valley of Hinnom, (Gehenna), to the south-west, has always stood as a symbol of death and hell. In prehistoric times its cliffs and rocky caves were inhabited by the giant Rephaim, the antediluvian troglodites, (cave dwellers), and later this valley was the scene of the horrible human sacrifices of the children of Israel to the god Moloch. Even now it is used as the discarding place for all the debris of the city, and is an object of detestation to the Jews. We passed a band of Mohammedan pilgrims on their way to the tomb of Moses, accompanied by dancing dervishes who headed the motley procession, dancing along the way.

532

     "Passing along the western side of the city we saw crowds of Mohammedans in holiday attire standing before the 'Golden Gate' and waiting for the procession to the tomb of Moses. The 'Golden Gate' led to that part of the city known as the Haram area, where the Temple formerly stood. It is now walled up, but the Moslem believe that at the end of the world the Lord will enter by this gate to take possession of the whole earth, while Mohammed will sit on a stone over the gate to welcome Him.

     "The Garden, of Gethsemane is small but prettily laid out with ancient olive and cypress trees. To the west of it rises the Mount of Olives from which a splendid view of Jerusalem is obtained. Standing on the Mount of Olives, one sees the Dead Sea to the east with the mountains of Moab in the distance, while to the west lies the 'Holy City.' The Chapel of Pater Nester was built here to commemorate the giving of the Lord's Prayer to the disciples. It is very beautiful, with white walls and a blue ceiling, and blue and red windows through which the light penetrates giving a purple tinge to the atmosphere. The Chapel is surrounded by a wall on which the Prayer is written in thirty-two different languages.

     "Another portion of the ancient walls of Jerusalem is known as the 'Wailing-place of the Jews.' Here we witnessed the interesting spectacle of numbers of people gathered around the walls and actually weeping real tears over the lost glory of their people, moistening with their tears the ancient stones of the walls, which now composes part of the Haram esh-Sherif, the Mosque of their Moslemi masters. The Jews assemble here every Friday, chanting portions of Scripture.

     "We spent the following day, Sunday, seeing the quarries under Jerusalem, the entrance to which is from the north wall, outside of the city, and visiting the 'tomb of Lazarus,' and the town of Bethany, and also the Leper Hospital which contained some 30-40 patients. This hideous disease which was attended with such rigorous regulations in the Mosaic law, is not now regarded as contagious but hereditary, the only means of exterminating it being to forbid patients to marry.

533

Hideous leprous beggars are met with in street corners and highways, asking alms of the passer-by."

     After a visit to Bethlehem and the Covenant of Mar Saba, in the wilderness of Judea, the party on April 23rd, turned eastward to the Dead Sea.

     "The character of the vegetation undergoes a great change as one descends into the depression; in which lies the Dead Sea, a desolate country of treeless hills and deep ravines where the scenic effect greatly reminded me of Nevada. This lake, 47 miles in length and 10 miles at its greatest breadth, lies 1300 feet lower than the surface of the Mediterranean, and at its greatest depth is 2600 feet below that Sea. Into it falls daily over six million tons of water, the only escape for which is by means of evaporation. As a consequence the water carries an unusual amount of salt and other minerals in solution and huge deposits of rock-salt are found at the southern extremity. No fish call live in the water and I found bathing here rather more interesting than pleasant; the body floating like a cork upon the water, and I was glad of the opportunity to take another bath on arriving at the mouth of the Jordan, to rid me of the coating of salt which had deposited itself on my body.

     "We camped that evening in the neighborhood of Jericho, and here we had the experience of encountering an Arabian hurricane or sand-storm. It came on in the evening just after our dragoman had raised the tents for the night. The sand-storm comes up very quickly and before one knows anything it is upon you, enveloping everything in a veil of finely granulated sand which causes intense irritation to the skill and discomfort to the eyes. The only safety lies in lying down flat and letting it pass over or seeking shelter behind some rock. Mansour, our dragoman, had read the indications of the coming storm in time and hurriedly too down the tents and we sought shelter behind an immense boulder. Not so well, however, did others fare. A party of Gaze tourists, who were also encamped in the vicinity, had not succeeded in getting their tents down in time, and they were blown over, causing considerable damage.

534

Shortly after the storm had abated a man rode up to us and, taking Mr. Benade for a doctor, inquired if he would give them assistance as a member of their party had broken his leg in the storm. The unfortunate traveller was a companion of Don Jamie, the brother of Don Carlos, claimant for the Spanish throne. There was nothing to be done, but to take the Don back to Jerusalem. We afterwards learned that the sand-storm had opportunely saved us from, an attack by some desert Bedouins who had planned to rob us, but found that they had all they could do to take care of: themselves.

     "From the Jordan we proceeded in a north-westerly direction over the hills of Bethel to the Fountain of the Robbers. The country here is very stony; terraces, supporting fig-trees and olives abound, and flocks of goats bespeckle the hill sides. We were now in the country of Samaria, having traversed the whole of Judea, and Mr. Benade was physically exhausted from the strenuous exertions. I rubbed him down with witch-hazel, and the following morning we were able to proceed to the city of Nablos.

     "Nablos, (from the Roman Neapolis), whose ancient name was Shechem, was known as far back as the age of the Patriarchs, for Abraham encamped in a plain near Shechenr. This city it is said 'dates back to a period before antiquity began and is too old for ruins.' It was at one time the capital of the kingdom of Israel. Most of the population having been carried off into captivity by the Assyrians, the remnant intermarried with pagan colonists and thus originated the mixed people, called Samaritans, so deeply despised by the Jews. The sect is still represented by about 160 people who have their own dialect, and possess a version of the Pentateuch written in characters more ancient than the square letters of the Hebrew. The Samaritan Codex was discovered during the sixteenth century. It is kept in a silver case adorned with engraved figures, covered with a scarf of crimson satin and rolled on projecting rods, and rarely shown to visitors.

     "The city is beautifully situated between the two lofty mountains, Mt. Ebal and Mr. Gerizim, known as 'the mountains of blessing and cursing.' Recent excavations have brought to light the foundations of the Samaritan sanctuary on Mt. Gerizim.

535

     "We left Nablos at 7 a. m. and obtained a splendid view of the surrounding country with the Mediterranean Sea in the distance from one of the high mountains. The country is rich and beautiful, but the natives look very miserable and seem to lack enterprise. There were women bearing heavy loads on their heads and children in their arms, while a crowd of hungry children assembled around us as we lunched at the foot of the hill near Jebba. As we were about to proceed we noticed that one of our bridles was missing,-undoubtedly stolen. In these regions the law is very simple,-Mansour took it into his own hands, retaliating by seizing a garment from one of the children. We had gone only a short distance to the town of Sanur, when a man came galloping up to us on horseback with the purloined bridle and the garment was restored. The country, however, abounded in thieves. We arrived at the town of Jenin at 5:30 p. m. when we were again visited, and a donkey was stolen, but luckily soon recaptured. However, about 9 p. m. the thieves returned and stole a mule. This time there was a general fusillade before the mule was, recovered.

     "Our journey now led southward in the direction of Nazareth. A Latin monastery and church marks the spot of the 'annunciation' to Mary by the angle Gabriel. The house of the Virgin had been carried by angels through the air to Loretto, Italy! We mere furthermore shown the chapel of St. Joseph, the kitchen of the Virgin, the workshop of Joseph, etc. Here we were in time to see a great Easter Procession.

     "On Monday, April 29th, we left Nazareth and ascended Mt. Tabor, which rises 1053 feet above the plain and 2018 feet above the sea. Further on we arrived at the hill overlooking Tiberias and the Sea of Galilee, situated in a basin and surrounded by high hills. A few miles more and we arrived at Tiberias on the bank of the lake, enclosed by a partly ruined wall. We lunched in an old castle at the northern end of the town, took a walk along the filthy streets, and then left for Ain-et-tin, (Fig Spring), riding along the bank of the lake, past the miserable village of Mejdel, identical with Magdala, the birthplace of Mary Magdalen. The cliffs here are over 1100 feet in height, and the bank of the lake is lined with oleanders and splendid fig trees.

536

After arriving at camp, we had a delightful bath in the Sea of Galilee. As in ancient times, the fishing here is still very good.

     "As we approached the source of the river Jordan, near the ruins of Dan, (Caesarea Philippi), I saw two little Arab boys jumping about, making the most wild and frantic gestures with their legs. Happening to cast a glance at my own legs, I saw, to my horror, that they were completely covered with fleas. It was not as amusing as it had seemed at a distance, and I lost no time in pulling off my nether garments to rid myself as fast as possible of the obnoxious vermin, which covered me literally by the thousands.

     "On the morning of May 2nd, in company with the Gaze party, we went by boat to Tell Hum and proceeded by way of Banias to Mt. Hermon. This great landmark of Palestine is nearly 10,000 feet in height, and is covered with snow during the winter months. Volcanic rocks predominate as one ascends the bare slopes. On the west is a great plain, bounded by the Anti-Lebanon mountains. We passed the village of Mejdal, inhabited by that wild and peculiar people, the Druses. They are of mixed Canaanitish and Arabianorigin, with probably a strain of Hittite blood, and the various tribes live in internal dissensions, with ineradicable hatred of Christians and Mohammedans alike, their history being an endless series of atrocities and tragedies.

     "While we were lunching several Druses passed and wished to share our repast. Our Dragoman, whose father, a Maronite dragoman like himself, had been killed by the Druses during the massacres in 1860, had a strong aversion towards them and ordered them to leave. They passed over a hill to their village, but were soon seen returning with a crowd of their people, evidently intending an attack. Fortunately, the large Gaze tourist party, whom we had met: before, approached at this moment, and we mixed with them, explaining to their director the threatening nature of the situation. The Druses stopped, consulted for a few moments, and then turned back to their village."

     Arriving at Damascus on May 3rd, the party spent several days in this ancient and interesting city, visiting its mosques, shopping in the famous bazaars, etc.

537

On May 6th Mr. Benade, "fearing that the rest of the projected journey would be too great a tax on his strength, proceeded by diligence to Beyrut where he would await my arrival. I left Damascus in the evening, passing through the village of Salahiyeh over the barren hill of Kasiun which is held sacred by the Muslim as Abraham is said here to have learned the doctrine of the unity of God, and Adam once lived here.

"Proceeding across the Anti-Lebanon ridge and up the valley of Coeli-Syria, we arrived 11 a. m. the next morning at Baalbec. Here we inspected the remarkable temple ruins of Baal or Jupiter; the wall enclosing it is 10 feet thick and composed of the largest stones that were probably ever cut for building purposes. Three of these monoliths are between 64 and 62 feet in length and 13 feet high. How these enormous stones were quarried and placed on the top of a construction 19 feet high it is impossible to conceive, nor is it known who were the architects of the stupendous erection. Leaving Baalbec, on our way down the valley we visited the quarry which supplied the stone for the acropolis where there is a huge block which was never fully separated from the rock; it is; 71 feet long, 14 feet wide and 13 feet high:

"Continuing down the rich valley on May 8th, we Passed Kerah-Nuh, where one of the 'towns' of Noah is shown, and lunched at the village Nu Allaka. While visiting various interesting points in the Lebanon mountains, I made a special trip to see the famous Cedars of Lebanon. The now bare peaks of the mountain were formerly crowned with mighty forests of cedars, of which now only a few groups remain, some hundred trees in all. The cedars of Lebanon somewhat resemble the larch tree, but have evergreen leaves and branches spreading out roof-like in all directions, with cones as large as a goose egg. They are strong-limbed as the oak and make excellent timber, for which purpose Solomon used them in the building of the temple. These cedars, in the Word, are used to symbolize the rational mind, 'their upright stature, straight, far-reaching branches and needle-like leaves being a typical picture of the straight thoughts and pointed arguments of the rational faculty.'

538

     "On Thursday, May 9th, I joined Mr. Benade at Beyrut, and with great relief resigned myself again to the comforts of hotel, Turkish bath and a thorough rest after the three weeks of strenuous camp life. The next day we were treated by our faithful dragoman, Louis Mansour, to a very elaborate dinner at his house, and were served with Syrian dishes in innumerable courses.

     "On May 14th we embarked on the Austrian Lloyd steamer 'Minerva' for Athens. Our last picture of the Holy Land made a beautiful impression, as the white and pink peaks of the Lebanon range gradually faded from the horizon."

     CHAPTER XI.

     THE GORAND TOUR. (Concluded.)

     After a delightful sea-voyage from Beyrut, via Cyprus, Rhodes, the coast of Asia Minor, and through the Greek archipelago, Mr. Benade and Mr. Pitcairn on May 19th landed at the Piraeus and arrived at Athens.

     Mr. Benade at Athens recalls to our mind the remarkable likeness of his head to that of the reputed bust of Socrates; indeed, there were a number of points of analogy between these two great thinkers; and Mr. Pitcairn may not inaptly be compared to Pericles, in his ultimate support of a new school of philosophy. Be this as it may, the two Academicians hugely enjoyed the ancient landmarks of a glorious era in the history of human thought, and on May 27th left Greece by steamer for Marseilles, while on the journey enjoying views of the: islands of Sicily, Stromboli, Capri, Elba and Corsica.

     Having reached Paris, on May 30th, they remained here for three weeks, visiting the great International Exposition, but on June 22nd Mr. Pitcairn received a cablegram, again calling him to America to look after important affairs in connection with his oil business. Leaving Mr. Benade in Paris, he immediately took steamer from, Havre and landed in New York July 3rd. The rest of the summer was spent in the oil region, with the exception of a week at Bar Harbor, Me., in company with some of his Academy friends.

539

     From them he now heard the story of recent developments in the Church, of the incessant and increasingly violent attacks upon the Academy in the American New Church journals, and the recent meeting of the General Convention in Boston, where the smouldering fire of odium theologicum had broken into open flame. Supported by a strong New England majority, the leading opponents of the new body here openly raised the famous battle cry, "The Academy must be stamped out," and, in lieu of rational arguments, assiduously circulated slanderous stories against the private character of Mr. Benade and other members of the Academy. Dr. J. R. Hibbard at this meeting was punished for his Academy affiliations by a vote of the majority abolishing the office of General Superintendent of Missions, which had been established at the Convention in Cincinnati the previous year, and which Dr. Hibbard had filled with unparalleled success. The Pennsylvania Association was deprived of its representation in the Executive Committee by means of a neat little conspiracy, the majority silently substituting, in place of the regular nominee, a person who had not been nominated for the office or even named. (See WORDS FOR THE NEW CHURCH, Vol. 1. p. 368.)

     Escaping from this sphere of hostility, intrigue and slander, it was a great relief for the members of the Academy to meet once more in their annual celebration of the Nineteenth of June. The meeting this year was held at Dr. Boericke's farm "Eden Hill," near Chestnut Hill, where the Holy Supper was administered to thirty-six members, and dinner afterwards served in the open air. The day was exceptionally fine; Mr. Childs, as toastmaster, was magnetic; toasts and speeches followed in brilliant succession. Mr. Pendleton read a suggestive paper on "A Home for Foundlings and Orphans" as one of the means of extending the New Church. The song, "When, the Mists have rolled away," was sung for the first time; interesting letters from Mr. Benade and Mr. Pitcairn were read; and an intense sphere of mutual love and spiritual exaltation prevailed.

     Having accomplished his business in the oil region, Mr. Pitcairn on Oct. 5th left New York by the steamer "City of Richmond" for Liverpool, where he arrived on October 15th.

540

After a visit to Dr. Tafel in London, where he became acquainted with Mr. Tilson, Mr. Whittington and Mr. Gibbs, and their families, he reached Paris on Oct. 21st and remained there the rest of the year.

Mr. Benade in the meantime had left Paris for England at the end of July, on the way visiting Mons. Alfred Bellais at St. Jean du Coreili, in the west of France. Mons. Eellais was a country school teacher, a friend of Mons. Alexandre Vaissiere, and an enthusiastic receiver of the Heavenly Doctrine. He, with his wife and children, were now baptized by Mr. Benade, who, the next year, ordained him into the priesthood of the New Church. In England Mr. Benade attended the General Conference, held at Salford, Manchester, where he preached and enjoyed a very cordial reception. Afterwards he visited John Nicholson, by whom he was loaded up with presents of books on Oriental lore for the Academy, and then, in company with Dr. and Mrs. Tafel, left for Switzerland. Here he remained until Sept. 1st, when he left for Italy to attend the Oriental Congress which met at Florence on Sept. 12th. In letters to Mr. Pitcairn Mr. Benade amusingly describes his meeting with giants of oriental and archeological learning, such as Oppert, Neville, and Maspero, and, reverting to the recent attacks upon the Academy, advises "extreme moderation. Let us not answer evil with evil."

From Florence Mr. Benade went to Venice, and thence, in October, visited Milan and Turin. In the latter city he met Prof. R. V. Lanzone, a famous Egyptologist and author of some very valuable works on the Mythology of Egypt. Prof. Lanzone exhibited to him a remarkably fine collection of Egyptian antiquities, of especial religious interest, which he desired to sell. The British Museum had made a bid for it, but Mr. Benade quickly wrote to Mr. Pitcairn, (now in Paris), urging the purchase of the collection for the Academy of the New Church. And thus, thanks to Mr. Pitcairn's munificence, the Academy came into possession of the now almost priceless collection which is preserved in its archeological museum. (See Miss Cyriel Odhner's account in the Academy's JOURNAL, OF EDUCATION, January, 1916)

541

     Prof. Lanzone also showed to Mr. Benade a fine papyrus roll, treating of the after-death condition of the human soul in the intermediate world which the ancient Egyptians believed existed between heaven and hell. The professor had translated the papyrus and given it the title: "LE DOMICILE DES ESYRITS," but had not been able to raise funds for the publication of a facsimile edition. At Mr. Benade's recommendation Mr. Pitcairn provided the necessary means, a gift which afterwards proved providential, inasmuch as the original papyrus was destroyed in the fire which, (in 1903, we believe), consumed the library of the University of Turin.

     From, Lombardy and Savoy Mr. Benade extended his Italian journey to Pome and Naples, and on December 25 returned to Paris, where he found Mr. Pitcairn awaiting him. In the New Church in Paris anti-Academy influences had been at work, (from England and America), resulting in a division in the little French circle. The lay-leader, Mons. H. Bertheau, raised objections to the teaching of the Academy and to Mr. Benade's administrations of the Sacraments. Dir. Poirson and Mons. Alexandre Vaissiere, on the other hand, strongly supported the Academy, and they, with a few others, on Feb. 22nd, 1879, organized a circle under the name of the "Society of the Advent." Mr. Beliais was called to minister to this little society, and a small New Church school was established, with Miss Evelyn E. Plummer as teacher.

     After these movements had been settled, Mr. Pitcairn and Mr. Benade, on Feb. 26th, set out on a new journey, this time to Germany and Austria. Visits were made to Strassburg Stuttgart, Munich, Salzburg, and finally Vienna, where, on March 30th, they were received by a gathering of about forty members of the New Church.

     The origin of the New Church in, Vienna is somewhat obscure. Ludwig Hofaker as well as Immanuel Tafel had correspondents here about 1845, the latter implanting the pure New Church Doctrine, while the former at the same time sowed the seeds of Spiritism and Theosophy. In 1847 there was a circle of twelve members, which, two years later, is reported as having increased to fifty.

542

At this time they were under the leadership of a Dr. Koch, who mixed up the Heavenly Doctrine with Spiritism, Socialism, the total abstinence from wine and tobacco, etc.,-notions which continued to infest the Vienna society for half a century. At the same time there was from the beginning a small but earnest group of rear New Church people who refused to be ensnared by magical principles and practices, and about the year 1865 these separated from the disorderly majority and organized as a distinct society.

     The Austrian government, completely controlled by the Roman Catholic Church and the Jesuit Order, oppressed the New Church in the Dual Monarchy as nowhere else on the earth. The Writings of Swedenborg, from the time of their first publication, had been placed on the "Index Librorum Prohibitorum;" the New Church society was regarded as a political club of possibly dangerous conspirators; members of the circles in Vienna and Prague had been arrested time and again, "de haeretico inquirendi," and in the year 1858 the Government issued a decree that; "any person who shall join or favor a new sect, called the New Jerusalem, which denies the necessity of public worship, ecclesiastical hierarchy, and different grades of civil society, shall be punished with fine and imprisonment." (The MONTHLY OBSERVER, of London, vol. 11:179)

     In 1868, after the disastrous war with Prussia, the Austrian government granted a limited degree of religious liberty, and the members of the New Church were now permitted to meet for worship, though under strict police surveillance. Three years later Hermann Peisker, a young school teacher of Vienna, visited the New Church in England and was ordained into the ministry of the New Church at the General Conference. On his return to Vienna he succeeded in re-uniting the two societies and now became the minister of the Church in that city.

     The state of the society at this period is vividly described by Dr. Rudolph Tafel, who paid a visit to them in September, 1873. He found there a society consisting nominally of 300 members, but with an actual regular attendance of about 60. The people were mostly converts from the Roman Catholic Church, who, in their reaction from the dominion of the hierarchy, had contracted a case of acute clericophobia, besides the old inheritance of Spiritism, etc.

543

The unfortunate young minister was altogether dominated by a committee of lay bosses, who not only objected to the use of prayers and hymns, and even the reading of the Word at the services, but had also forbidden the introduction of New Church Baptism. Dr. Tafel, however, fearlessly preached the Doctrine of Baptism, with the unexpected result that twelve persons made the request for the administration of this Sacrament. (See INTELLECTUAL REPOSITORY, 183, pp. 535-539.)

     This action, it seems, led to a new split in the society, but Mr. Peisker continued to minister to both branches until the year 1876, when the police raided the place of worship of the older society, confiscating the furniture and the funds, and arresting several of the members. They were soon released, however, and the services continued, but the minister found no support and was forced to return to public school teaching.

     Such was the condition of the New Church in Vienna when Mr. Benade and Mr. Pitcairn arrived in the city, March 30th, 1879. Mr. Pitcairn, on April 1st, left Mr. Benade in Vienna, and started out for a tour of inspection of the oil districts in Galicia, Cracow, Lemberg, and Boryslaw were visited, and also that filthy and unfortunate town with the unpronounceable name,-Przemyzl,-which he found "full of Jews in their holiday attire." Having covered about sixty miles of the oil belt in Galicia, he returned to Vienna on April 15th. The following account of his visit, from, notes dictated in 1916, is of interest:

     "In Vienna we were introduced to a Count Kinsky, a great friend of the late Emperor Maximilian of Mexico, and the largest land-owner in Austrian Poland. Count Kinsky requested me to examine his property and drill oil wells for him. Leaving Mr. Benade in Vienna, I proceeded to Pohar Wells, Poland, where I made an examination of the ground. They had been in the charge of a German operator. The Count's proposal was that they drill two wells. I sent for a man named Saye from Oil Wells Supply Co., Oil City, Pa., who drilled wells for our Company, and promised to develop his property, build refineries and lay pipe lines, on condition that he put in half of the capital. Nothing came of the enterprise since the count would not comply with my conditions.

544

He had no funds and could obtain them only by getting into debt with the Jews, who owned all the banks in the country and were greatly dreaded.

     "I got an insight into the conditions of the country, which was indescribably poverty stricken and disorderly. In certain districts the ground was full of a species of natural beeswax called 'Ozokerite,' which when dug up was worth quite a bit of money. It was derived from, petroleum, from wells 80 to 110 feet deep. Entire towns were divided up into lots 40-60 feet square and leased out to the miserable Polish populace by the Jews, who owned all the property. The people would dig for the 'ozokerite,' piling up the earth into the streets, which, when it rained, became nearly impassable with mud. The boots which I wore were covered with mud up to the knees, and it some; times reached up to the windows of the houses, ready to enter. Boryslaw was the dirtiest place I have ever seen. It happened to be Passover time, when I was there, and we could not get anything to eat excepting a single loaf of bread.

     "Count Kinsky was on Maximilian's staff. By special leave of absence he was allowed to accompany Maximillian to Mexico. He gave us a very interesting account of his experiences during the Mexican campaign.

     "From Poland I had planned to visit the oil developments in the region around the Black Sea. A man named Dir. Tweddle had received a grant from the Russian government, and I was to accompany him to visit and examine the ground. However, the black plague broke out and the quarantine prevented our going. Count Kinsky advised me not to go; he said that one can do nothing with the Russians, they were all corrupt. He said the Emperor was a fine man, but his entourage was very corrupt. Dr. Tweddle was a well educated man and expert in his business. He owned property at Franklin, Pa., which he sold out to the Standard Oil Company."

     After his return to Vienna we find this entry in his diary under "Wednesday, April 16, 1879: In company with Mr. Max Bojanus* called on the attorney for the New Church; he is a member of the Reichstag from Hungary.

545

Not in. Took a walk down a short narrow street, where Swedenborg stayed while in Vienna,** Krimer Gasse. Over the door are the words: 'Zum Swedenborg, Alt 1217. Neu 3.' [Old number 1217; the new number 3.]
     * Mr. Bojanus later became a homoeopathic physician of international reputation, at Samara, Russia, and, as far as is known, always remained a member of the New Church.
     ** History does not record any visit of Swedenborg to Vienna. In July and August, 1733, he visited Prague and Carlsbad, but returned thence to Dresden.-C. TH. O.

     "Our New Church friends gave Mr. Benade a reception this evening at a Bier Halle near the Gorand Opera House. Members of both societies present. Speeches, singing, etc. Good feelings prevailed; proposition to re-unite. Mr. Benade has made quite a favorable impression here. He has baptized over thirty persons. Academy ideas very well received."

     It seems that the two societies soon afterwards re-united, but the internal troubles continued. The minister, Mr. Peisker, in 1881, died under distressing circumstances; it was reported that he committed suicide, but this has been denied. In 1887 Albert Artope, of Berlin, captured the "Verein" with his spiritistic and free-love doctrine, whereupon the sounder elements withdrew and organized a congregation, the "Gemeinschaft," placing themselves under the charge of the Rev. Fedor Goerwitz, of Zurich. The "Verein" dissolved or disappeared about the year 1902, and the "Germeinschaft" has been since then the only New Church organization in Vienna.

     Mr. Benade, on April 18th, 1879, left Vienna for a journey in Bohemia and Germany, while Mr. Pitcairn on April 27th returned to Paris. On May 9th he left Havre for America, arriving in New York May 21st, in time to attend the General Convention which met in that city on May 28th. At this meeting the opponents of the Academy made a determined but unsuccessful attempt to rule out the Report of the Pennsylvania Association on account of a reference therein to the work of the Academy's Theological School. That the Academy was well represented at this meeting is evident from the fact that Mr. Benade received 127 votes for the office of President, against the 249 votes for Mr. Giles.

546

     The Nineteenth of June was celebrated by the Academy this year on an island in Delaware River, (White's Island, or "the Island of the Blest," just above Trenton). The Holy Supper was administered in the manner of the primitive Christians, all sitting at a table and each guest having his own cup and platter before him. The Rev. W. F. Pendleton, of Chicago, was introduced into the Council of the Academy at this meeting. Mr. Pitcairn's diary for 1879 ends on June 26th with these significant words "Called on Miss Starkey."

     Mr. Benade, after a visit to Bohemia, the land of his Moravian ancestors, continued his journey to Dresden, Leipzig and Berlin. During the months of June and July he visited Eisenach and Wartburg, Niiremberg, Heidelberg and Frankfurt, and thence down the Rhein to Holland. On August 11th he again attended the General Conference, this time held in London, where he had many earnest discussions with Dr. Rudolph Tafel, who at this time began to be disaffected towards the Academy. The "Gorand Tour" was finally brought to a close when Mr. Benade took the steamer "Indiana" from Liverpool to New York, where he arrived on Aug. 31st. After a visit to his old charge in Pittsburgh, from which he formally resigned on Sept. 10th, he returned to Philadelphia in order to take up his active duties as Chancellor of the Academy and General Pastor of the Pennsylvania Association. Mr. Pitcairn, for the rest of the year, (and up to his marriage in 1884), divided his time almost equally between Oil City, Pittsburgh, and Philadelphia.

     (To be continued.)

547

Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     The editor of the NEW CHURCH WEEKLY, in the issue for June 2d, asks the question, "Why, do the Americans use the word 'pastor?' It is a word we do not like at all." Can anyone of our English readers inform us why there is a prejudice in Great Britain against this Biblical term, which from earliest times was adopted by the Primitive Christian Church?

     Receivers of the New Church, associated with Prof. Charles Byse, of Lausanne, Switzerland, in May, last, issued the first number of a monthly four-page journal, entitled MESSENGER DE LA NOUVELLE EGLISE. It is edited and published by the Rev. Gustave Regamey, formerly of the Waldensian Church in French-speaking Switzerland, and is devoted to general evangelistic propaganda. The new journal, we understand, is not connected with the missions of the General Church established by the Rev. G. J. Fercken at Lausanne and Geneva.

     The Rev. Baman N. Stone, for more than forty years the pastor of the New Church Society in Fryeburg, Me., on June 3d, resigned from the active charge of this society, which was established by him in the year 1877. The NEW CHURCH MESSENGER for July 25th contains an interesting account of the founding and later history of the New Church in Fryeburg, of which Mr. Stone has been made "Pastor Emeritus." He is succeeded in the ministry by Mr. Earl C. Hamilton, a recent graduate of the New Church Theological School in Cambridge, Mass.

     The Rev. L. G. Landenberger, in the BOTE DER NEUEN KIRCHE for July, speaks of a recent visit to Bryn Athyn: "We remained in Philadelphia, [after the General Convention], until May 23rd, in order to view the Bryn Athyn buildings, in company with some friends.

548

We were received in a very friendly manner and were astonished to find that the School buildings there were so large and furnished so beautifully. ['Wunderschon.'] We also visited the Cathedral, which is under construction, and were amazed at the great size of this wonderful building."

     From Copenhagen we have received a volume, entitled (in English version), "ON THE ORIGIN OF CONJUGIAL LOVE. A NEW CHURCH PRESENTATION OF THE NATURE OF THE RELATION OF THE SEXES," by Alfred Schroeder, (J. S. Jensen, 1917, pp. 162). The volume, which is a welcome contribution to the somewhat meager literature of the New Church in the Danish tongue, outlines in popular language the general teachings of the work on CONJUGIAL LOVE and contains also several of the Memorable Relations. In his Foreword the author speaks of Swedenborg's works as "verily Divinely Inspired." The same author, a few years ago, published a work of 203 pages, entitled "THE NEW CHURCH: A BRIEF PRESENTATION OF THE PRINCIPAL POINTS IN THE CHRISTIAN DOCTRINE OF EMMANUEL SWEDENBORG."

     The Rev. Isaiah Tansley, editor of the NEW CHURCH WEEKLY, does not appear to be over-enthusiastic in reference to the Swedenborg Scientific Association. In the first notice ever accorded this body in our British contemporary, (N. C. W., July 7, 1917), the editor notes "that the decrease of subscribers is deplored. We are not surprised. We have never been able to see any particular use in this body. Very few names connected with it, we fear, know much about science." While this may be true, yet the members possessing the "names" may have some knowledge of Swedenborg's science, which is more to the point.

     Our good friend, the Rev. G. C. Ottley, of Richmond, Surrey, England, in a recent letter expresses his pleasure at the United States having finally joined the Allies in the world war. "I trust the final triumph of the Allies will secure for the world a peace that may be followed by beneficent results. But what a price to pay for it!

549

It is my opinion that a large proportion of the European populations will perish, either as the direct result of the fighting, which is likely to become still more intense in the future, or as the result of diseases sown during the war by means of inoculations. It is only when the war is over that we shall see the full effects of the hells that have been let loose.

"I am grieved to tell you that I lost, less than a year ago, another son, my second, in Africa. Now I have only one son left, an officer in the Royal Flying Corps. He, too, was nearly killed a few months ago."

A "Brief Account of the Church in Philadelphia" is published in the MESSENGER for July 4th. The writer presents a fairly accurate outline of the somewhat involved history of the New Church in this city, but becomes confused when treating of the origins of the Academy movement. It is stated that "during Mr. De Charms' ministry for the First Society, in 1840, he and others of the 'strict constructionists' formed a small branch movement called the 'Old Philadelphia Society.' He was followed in its leadership in 1853 by Dr. N. C. Burnham, just two years before these two men were associated in the formation of the 'Third' Society in Frankford, already referred to. In 1554 Mr. William Benade followed them in the leadership of this Old Philadelphia movement. It then separated from the First Society, on no larger a question, so the story goes, than the correct place according to correspondences at which the corner-stone of the First Society's new church at Broad and Brandywine streets should be laid. Mr. Benade's sympathizers, on withdrawing built a new church, later to be known by the name of the 'Cherry Street Society' because of its location at the corner of that street and Twentieth. At Cherry street Mr. Benade was followed in '66 by Rev. T. P. Rodman, in '73 by the present Academy Bishop-Emeritus, Rev W. F. Pendleton, and in '75 by the Rev. G. F. Steams. In 1877 this Cherry Street Society was dissolved. The Academy movement had now become well defined and those who sympathized with it joined other sympathizers from the 'Philadelphia German Society' to form the 'Society of the Advent' the rest returning to their old home in the 'First Society' at Broad and Brandywine streets. The old Cherry street property was then sold to the Episcopal Church of St. Clement."

550

We have never heard of any "Old Philadelphia" Society; the writer probably means the old "Philadelphia" Society, which was the official name adopted by the Society in Cherry street. This was not founded by Mr. De Charms or Mr. Burnham, but by Mr. Benade in 1854. The name "Philadelphia" Society was chosen on account of its spiritual significance. The Cherry street property was not sold until the year 1890.
"THE FIELD OF HONOR." 1917

"THE FIELD OF HONOR." 1917

In the present world-wide and most desperate conflict in human history it is the duty of the New Church not only to honor those of its young men who are taking a part in it for the sake of their country and the freedom of the human race,-and thus, ultimately, for the future cause of the Lord's New Church,-but also to keep the sphere of the Church about them by keeping them supplied with the periodicals and publications of the Church, by personal letters and by other evidences of friendly interest.

For these purposes we published in our last issue a list of all those young men, connected with the General Church of the New Jerusalem, who had enlisted in the military service of their respective countries, as far as then known to us, and we earnestly request all the readers of the LIFE to assist in completing this list and keeping it up to date. Information is desired respecting all these young men, (and also all young women who have taken regular service as nurses), both before and after the conscription came into force in Great Britain and the United States, with the full name of each one, his home address, date of enlistment, nature of service, changes in rank, and present whereabouts and address.
THE THEOLOGY OF A MORMON BISHOP 1917

THE THEOLOGY OF A MORMON BISHOP 1917

A friend in Toronto has sent to us a page from a journal published in that city under the name of JACK CANUCK, of April 21st, 1917. It contains a letter from Bishop R. C. Evans, of the "Reorganized Church of Jesus Christ of Latter Day Saints," which is so full of theological interest that we quote extensively from it.

551

     "Controversies between ministers of the Gospel are always interesting to readers of JACK CANUCK, and, as it is part of our duty to give our readers matter that interests them, we have given publicity to a controversy between Bishop R. C. Evans, of the Reorganized Church of Jesus Christ of Latter Day Saints, and the Rev. J. A. McKenzie, of the Pape Avenue Presbyterian Church, Toronto. The correspondence between these two men, which resulted from a lecture delivered by Mr. McKenzie, has been published in pamphlet form. We hope it will have a wide circulation. The correspondence is ended in the following article:

     "Yes, Doctor McKenzie, I believe that God is a spirit, that He has form, that He has a body, parts and passions, that He made man in His image and likeness....

     "I have shown that your creed defines God as a mere nothing, an infinite vacuum. No wonder you ridicule me because I believe that He has a body, and has spoken to man in the past, and that He will speak to man now. But your folly does not end here, for this Presbyterian God, we are told, made the world of nothing. I admit this sounds too ridiculous to admit of belief, so lest the people would think I misrepresent your faith, I will quote the statement right from your creed.

     "'It pleased God the Father, Son and Holy Ghost, for the Manifestation of the glory of His eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.' (Confession of Faith, Ch. 4:1.)

     "All I care to say of this part of your faith, is that both the Word of God and science contradicts your faith. The creation of something from nothing is not a truth. The original words rendered in our language, 'create' and 'make' are synonymous terms, signifying the formation of things out of original elements. There is no evidence whatever in favor of the creation of any substance. We are justified in believing that the elements of every substance existed eternally. We are distinctly informed in the Word of God that the corporeal bodies of the first vegetables and animals were made, not out of nothing, as stated by your Creed, but out of the earth. (Gen. i. Chap.) It is unbelievable that there was a time when nothing was no where and that He then made something out of nothing-this world.

     "Closing the examination of your faith on these points, I give you something to think of, from the pen of Baron Swedenborg's writings, entitled THE TRUE CHRISTIAN RELIGION, page 38, 'Things that come under no predicament of substance are mere nothings, and that substance without form is a mere imaginary entity, and, therefore, both substance and form may be predicated or affirmed of God.'

     "Calvin says, 'Predestination we call the eternal decree of God, by which he hath determined in himself what he would have to become of every individual of mankind, for they are not all created with a similar destiny.

552

But eternal life is foreordained for some, and eternal damnation for others. Every man, therefore, being created for one or the other of these two ends, we say he is predestinated either to life or death.' Zachius, the Swiss reformer, declares that 'the reprobates are bound by the ordinance of God under the necessity of sinning.' Beta, his countryman, 'That God hath predestinated, not only unto damnation, but also unto the causes of it whomsoever he saw meet.' I cannot refrain from giving you some more from the leading Presbyterian of all time, John Calvin, regarding God's designs in relation to sinners: 'He directs His voice to them, but it is that they may become more deaf; He kindles a light but it is that they map become more blind; He publishes His doctrine, but it is that they may be more besotted; He applies a remedy, but it is that they may not be healed;' and Peter Martyr, another confrere, says 'God supplies wicked men with opportunities of sinning, and inclines their hearts thereto; He blinds, deceives, and seduces them; He by His working on their hearts bends and stirs them up to evil.' John Knox, one of the most brilliant lights of Presbyterianism, says: 'The reprobates are not only left by God's suffering, but are compelled to sin by His power.

"Passing by the history on the conduct of your leaders, I recall you to the doctrine your church is committed to, as referred to above; I am of the same' opinion as Wesley and many great men of other churches, in that it makes God worse than the devil, that it destroys the hope of the Christian. It directly contradicts the scriptural statements of the great promises of God to the human family. Some of you try to crawl by saying, We do not teach it now. Today it is your Confession of Faith, I have quoted from your own Confession of Faith. But in this very effort, you make confession that your creed is only a human production. If God called the framers of your church and creed and inspired them to represent him upon the earth, there would have been no necessity to make a change in His church organization or doctrine. The very fact that you, or some of you, are becoming ashamed of your creed and are trying to hide its deformity, first by making alterations in your creed, and second, by trying to form a union with other churches in order to take away your reproach; is proof that God did not call into existence, as His church, the thing that is first changing its creed and second trying to hide under an amalgamation with others whom they have for hundreds of years denounced as wicked counterfeiters of the true church. Further, the glaring inconsistency of your position will appear, if you are one of those who whine out, We do not teach those things, now, in that to the last issue, or publication of your Confession of Faith that I have read, your church continues to publish the statement of faith I have charged you with.

"In closing this point, permit me to suggest, that the foreknowledge of God should not be questioned. He knew the end from the beginning, and because of this, as a wise, loving, powerful God, He foreordained the Plan, devised the system and arranged the gospel so that there may come redemption to all those who obey it.

553

God's fixed decree is that all who obey the gospel will be saved. He knew that man would fall, and has made full and complete provision for his final redemption.

     "I hope the time will come, and that right soon, when you will cease to represent God as a weakling who permits a successful rival in the person of the devil to secure the great majority of his creatures in order to continue their eternal existence in the flames of hell, and all to His glory. Learn the Bible story that 'For this purpose the Son of God was manifested, that He might destroy the works of the Devil.' Yes, Doctor, I teach that Christ will redeem man, He will destroy death, and him that had the power of death, that is the Devil. Your creed gives the Devil an everlasting position as King of the damned in hell. My faith is that Christ shall destroy the works of the devil, and having destroyed Sin and Death, He will be crowned Lord of All, which is Christianity. Robert Burns, the poet of the human heart, surely gave your creed a jolt when we wrote 'Holy Willie's Prayer.' It may do you good to read it all. I submit one verse of it just as food for thought. Think it over.

"'O Thou, wha in the heavens dost dwell,
Wha, as it pleases best thysel,
Send one to heaven and ten to hell,
A' for thy glory.
And no for ony guid or ill
They've done afore thee?'

     "I wish you to know that I have nothing but pity for you. I hope that these letters will be helpful to you, in that you may see the Gospel of Christ as Ha taught it in the Scriptures, and be led out of that God-dishonoring system, Presbyterianism, which you say has stood the test of ages.
     "Yours in bonds,
          "R. C. EVANS."

     "The Reorganized Church of Jesus Christ of Latter Day Saints" is a Mormon denomination, which in the year 1852 seceded from the parent Church. It was founded by the widow and sons of Joseph Smith, and repudiated Polygamy and the Revelations of Brigham Young. It has at present a membership of 40,800. We have never heard that this denomination enjoys any special "permeation" of "the new influx," but Bishop Evans seems to make no secret of his indebtedness to Swedenborg.

554

MRS. CLARK'S "SUMMARY." 1917

"A SUMMARY OF THE DOCTRINES OF THE NEW CHURCH." BY Mary Wells Clark. Chicago. $1.25, postage included.

     Mrs. Mary Wells Clark's SUMMARY, recently advertised among the new books of the Church, published in Chicago by the authoress, with the co-operation of the Sharon Church and certain members of the Chicago Society of the New Jerusalem, is a book of selections from the Writings. It is a neat volume of four hundred pages and treating of almost as many subjects. It is a synopsis of moderate size and sufficiently simple in construction to meet the needs of busy people, a compilation giving references to subjects that should appeal especially to new readers. The authoress has also had in mind the needs of Sunday School teachers in finding topics of interest to their classes.

     No effort has been made to present the subjects in a definite order, further than the grouping; together in a general way of some subjects more or less closely connected. And this absence of arrangement is of design. It was thought that interest would be the better sustained by the very miscellaneousness of the topics presented within the space of a few pages in any part of the book. But it will be noticed that the selections under any one topic do present a certain order, and although they may have been extracted from different books of the Writings they are well connected in thought. The language is that of Swedenborg, but the selections do not pretend to present all the matter contained in the passages from Swedenborg to which reference is made. The liberty of omission has been taken. And the editor, the Rev. Gilbert H. Smith, has taken the liberty, on account of his office as a minister of the New Church, to insert in parentheses such words or phrases as contribute to clearness.

     The work does not claim to be exhaustive. Yet it will be found to touch upon all salient teachings of the New Church. And the references given in heavy type are full enough to afford the reader direction to the more complete treatment of each subject. For topical reading, also, an Index has been added in which the subjects treated are classified.

555

In the hands of the uninitiated the book would seem well calculated to attract and hold the attention, and its use to the teacher, the isolated, or any who wishes to refresh his mind upon the general teachings, promises well. Especially interesting are those subjects dealing with the spiritual world and with life, conduct, and piety.

Mrs. Clark is the oldest living member of the New Church in Chicago, and at the age of ninety-two retains a remarkable intellectual vitality. The compilation was begun in 1873. Invalided for years, she has had abundance of leisure to pursue the study of the Writings, and to fulfill her long cherished aim of producing the volume now before us, hoping that it might be appreciated by some who wish to know what the New Church teaches. G. H. S.
LODGE'S "RAYMOND"* AND TWO REVIEWS OF IT** 1917

LODGE'S "RAYMOND"* AND TWO REVIEWS OF IT** E. E. I 1917

     Sir Oliver Lodge, who unites in himself the qualities of a tireless and brilliant scientific observer and philosopher with the acknowledgments of a reverent Christian believer, has advanced in his book, "RAYMOND," a most insidiously persuasive plea in favor of establishing conscious intercourse between the spiritual and natural worlds, advocating a resort to automatic writing, table-tilting, and s?ances with a medium as a means to accomplish this end.
     * RAYMOND OR LIFE AND DEATH, with examples of the evidence for survival of memory and affection after death. By SIR OLIVER J. LODGE. New York. George H. Doran Company. 1916. 404 pp. 8vo. $3.00, net.
     ** A RATIONAL BELIEF IN HEAVEN, a reply to Sir Oliver Lodge's book, "Raymond." Five Discourses delivered . . . by the REV. E. J. E. SCHRECR. Birmingham. Cornish Brothers, Ltd. A pamphlet of 37 pp. 9d. net. A Review by the Rev. John Whitehead, N. C. REVIEW, April, 1917, p. 262.

     A brief biographical sketch of his son, Raymond, consisting mainly of letters to his parents written from the trenches, and terminating with telegrams announcing his death on Sept. 14, 1915, at the age of 26, and with letters of condolence from his fellow-soldiers, comprises the first part of the book.

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The second part consists of records of supposed communications between Raymond's spirit and members of his family, by means of mediumistic s?ances and table-tidings. The third and concluding part, contains the author's philosophy, favorable to the existence of the Christian God, a spiritual world, and the persistence of animated forms in some modified and subtle state beyond the tomb, and after the reversion to earth of the grosser particles bound up in their terrestrial existence. A great deal of this part is illuminating and suggestive, and some of it is indubitably true; but its lack of coordination and coherence is painful. God is seen to be the cause of the life and energy of animated forms on earth, but the author does not see that persistence of life beyond the tomb implies in the receptacle some ability to react to God in love and worship. He therefore believes not only in the continued existence of his son, Raymond, but also in that of Raymond's dog, "Curly."

The author disclaims any desire to urge people to enter into communication with the departed, (p. 342, 225), and warns against losing self-control. But, on the other hand, he praises mediums as unselfishly putting their psychic powers to the services of a bereaved and suffering humanity; cites the benefits accruing to his own family from the s?ances; and obviously strives to cooperate with the spirit purporting to be Raymond in the latter's jubilant hope that a hole in the partition between men and spirits has been made, and that both sides will now labor to make it wider. "We believe," remarks the Rev. E. J. E. Schreck, "that spirits are making use of Sir Oliver Lodge's name and fame and influence, for a wider extension of the practice of consulting them through mediums" (A RATIONAL BELIEF IN HEAVEN, p. 23).

Sir Oliver Lodge believes that through such sensual demonstrations of the existence of the life after death, and the persistence of the beloved ones there, a happier state will be brought among men, and the besetting scepticism will he diminished. What he really means is, it is better to be a spiritist than art agnostic.

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The spirit purporting to be Raymond, in fact, jubilantly asserts that in a short while 50 per cent. of mankind will become converts to spiritism (p. 249). It would certainly be strange if the Lord should prefer a world-wide spiritism as a lesser evil than a world-wide scepticism, dispelling disbelief at the cost of imposing the shackles of a demoniac possession that would destroy man's freedom. The following citation from HEAVEN AND HELL dearly shows that this will never be permitted: "To speak with spirits, however, is, at this day, seldom given, since it is dangerous; for then the spirits know that they are with man, which otherwise they do not know; and evil spirits are such that they hold man in deadly hatred and desire nothing more than to destroy him, both soul and body. This is, in fact, done with those who have indulged much in phantasies, until they have removed from themselves the enjoyments proper to the natural man." (H. H. 249.)

In their reviews of RAYMOND, Messrs. Schreck and Whitehead show ably from the doctrines and also from a careful analysis of the records of the s?ances reported by Sir Oliver Lodge, that the spirit purporting to be Raymond was certainly an evil spirit, who on one occasion, endeavored to propel a table so as to do damage. They also show that Sir Oliver Lodge has failed to distinguish seership and prophetical inspiration from demoniac possession, and that in consequence he is favoring practices which in the Word are most strongly denounced. To advocate resorting to a medium who is obsessed by a control, as was Mrs. Kennedy by a girl called Feda, Mrs. Piper by a personality called Phinuit, Mr. Peters by a creature called Moonstone, they show nothing else than a resorting to wizards possessed by familiar spirits. (Cf. Exod. 22:18; Deut. 18:19, 20.) The Word of the Lord clearly says, "Regard not them that have familiar spirits; neither seek after wizards to be defiled by them: I am the Lord thy God." (LEV. 19:31.) E. E. I.

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ORPHANAGE FUND 1917

ORPHANAGE FUND ALFRED ACTON 1917

     At a meeting of the Orphanage Committee held in New York, July 1st, 1917, it was voted to continue for the present the appropriations to the present beneficiaries; but the secretary was requested to call the attention of the Church to the fact that unless subscriptions to the Orphanage Fund are materially increased in the near future these appropriations must necessarily be considerably reduced.

     During the past few years the contributions to the Fund have steadily fallen off in marked degree, and had it not been for the Henderson bequest, and also for a considerable surplus which has been constantly decreased, it would not have been possible for the committee to have undertaken even the little it has done during the past year; certainly it could never have undertaken to defray the medical and dental expenses of certain of the children who otherwise must have greatly suffered from neglect.

     The fact of the present war, with all its possibilities, is also an additional reason that impels the committee to urge upon the members of the Church the need of increased support of the Orphanage. It is to the children especially that we must look for our growth in the future, and the Orphanage Fund has been established in order that those children who have been deprived of the support of their natural guardians mat not thereby be also deprived of an education and up-bringing in the New Church.

     The bequest of two thousand dollars left by Mrs. Henderson to the General Church for the use of the Orphanage, has been a considerable factor in enabling the committee to continue its uses. In a work such as ours, which involves the taking on of obligations which ought to be continued for a number of years, it is especially advisable that there be a certain element of stability in the Fund; and such stability can not be assured except by way of bequest or endowment.

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     We suggest that the members of the Church bear this in mind when considering the disposition of their property; to many, we doubt not, the Orphanage, with its important work for those who are not able to help themselves, will especially appeal.

     It is not possible to give directions for a testamentary bequest that will cover the requirements of all the States, or of every county, and those who consider making such a bequest are advised to consult a competent lawyer; or else to consult the Orphanage Committee which will gladly furnish all necessary legal advice.

     It should be noted that, since the Orphanage is not an incorporated body, bequests intended for this use should be made to the General Church of the New Jerusalem in trust for the Orphanage.

     It should further be noted that a bequest to a charitable organization must be made thirty days prior to the decease of the testator; otherwise the charitable organization cannot claim under it.

     Forms of bequest, legal and competent in the State of Pennsylvania, are appended to the present note.
     ALFRED ACTON,
          Secretary Orphanage Committee.

     FORM OF BEQUEST OF PERSONAL PROPERTY.

     I give and bequeath unto the General Church of the New Jerusalem, a corporation created under the laws of the State of Illinois, and whose principal office is at Bryn Athyn, Pennsylvania, for the use of the Orphanage of the said corporation ...................... ...........

     IN WITNESS WHEREOF I have here unto set my hand and seal this......................... day of ......................... in the year of our Lord One Thousand Nine Hundred and (19-). SIGNED, SEALED, PUBLISHED, and DECLARED by the above named:............. ...............L. S. as and for his (her) last Will and Testament (Codicil to his (her) last will and testament), in the presence of us, who have hereunto subscribed our names as his (her) request, as witnesses thereto is the presence of the said Testator (Testatrix) and of each other.
(1)..............................
(2)..............................

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     FORM OF DEVISE OF REAL PROPERTY.

     I give and devise unto the General Church of the New Jerusalem, a corporation created under the laws of the State of Illinois, whose principal office is at Bryn Athyn, Pennsylvania, for the use of the Orphanage of the said Corporation all my property situate in ........ a certain piece of property
......... to wit:

     IN WITNESS WHEREOF I, etc. (as above.)
SERVICE FOR ENTRANCE UPON "OLD AGE." 1917

SERVICE FOR ENTRANCE UPON "OLD AGE." K. 1917

     Sunday, April 1st, 1917, will long be remembered by the members of the congregation worshipping at Burton Road, Brixton, London, under the pastorate of the Rev. R. J. Tilson.

     Despite most inclement weather there was an unusually large congregation both morning and evening.

     It was Palm Sunday and as is customary with us on that day the Holy Supper was administered to thirty-eight communicants during the morning service, and the pastor delivered a most impressive sermon from. Luke xxii:19.

     But on this occasion it was the evening service to which all were looking forward with fervent anticipation and affectionate interest, for it was known that this was to be in celebration of the beloved pastor's entrance upon the period of old age, when he would make the declaration of his confirmed faith in the presence of his people.

     The service prepared by the pastor himself was most impressively conducted by his colleague and friend, the Rev. G. C. Ottley. Only once before had such a service been held, (on Sunday, August 2nd, 1903, when Mr. Charles Tarelli, for nineteen years the much respected treasurer of the Society, was the central figure). On that occasion Bishop Benade was a member of the congregation, and the service received his warmest commendation.

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     On the present occasion the order of service usual at Burton Road was followed till the completion of the Humiliation. Then after the singing of the hymn, "Praise, My Soul, the King of Heaven," the lessons were read from A. C. 3016 and 4063:4 and Ps. xc. Ps. liv was next sung as set to music by Mr. C. J. Whittington.

     And now came what surely may fittingly be described as the "soul" of the service. The beloved pastor, who up to this point had been seated with his family in the congregation, moved forward to the chancel steps, while the officiating priest stood immediately opposite to and above him. Never, I think, will that scene fade from the memory of those privileged to witness it; never will the intense sphere that prevailed at that time be forgotten by those who felt it.

     The circumstances were unaccustomed. The pastor, to whom all his people turn instinctively as governor and leader, had for the time being become as one of them and with a humility which was nevertheless the essence of true dignity, stood prepared to make his "Declaration of Faith and Purpose." Very full were the hearts of his people as they gazed on his somewhat fragile form on which, however, the weight of his sixty years seemed to sit lightly, and as they listened many a silent prayer went up that he might be spared to continue his work for many years yet to come. The Rev. G. C. Ottley first addressed him as follows:

     My Dear Brother:-"Having, in the Providence of the LORD attained unto that time of life which in the Divine Doctrines of the Church is said to be the commencement of Old Age, is it your desire to make in the presence of the LORD and of this people, a profession of your confirmed faith in Divine Revelation and an acknowledgment of the manifold mercies which your Heavenly Father has so richly bestowed upon you?

     ANS.: Such is my desire.

     PRIEST: Let me hear that Declaration.

     Mr. Tilson, in tones which could not fail to impress all present, then read the following reply:

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     Beloved Colleague in the Priesthood of the LORD'S New Church:

     On the eve of the completion of the sixtieth year of my life in this world-a period which, according to the teaching of the Heavenly Doctrines of the New Jerusalem ushers me into the commencement of old age, I desire to make a declaration of the confirmed principles of my faith and of my set purpose to abide in that faith, and to make an acknowledgment of the manifold mercies I have received from the FATHER in the Heavens, the One Who alone lives. (S. D. 1313)

     Under the all loving providence of the LORD I have been permitted for upward of forty years to hold the Faith of the New Heaven and of the New Earth; and by the LORD'S mercy I have also been permitted to be divinely commissioned teacher of that Faith for thirty and six years. Time has but deepened my conviction that that Faith is wholly true, and that it is the only living Faith.

     I hereby renew my declaration therefore:-

     First. That the LORD JESUS CHRIST is the one and only GOD of heaven and earth.

     Second. That He has revealed His all-loving Will in His WORD, which alone is the source of wisdom to angels and men; that that WORD is, and includes all and every Divine Truth on every plane of mind and thought; that, as in the spiritual world there are several WORDS-one for each heaven-and all make one by influx and consequent correspondence. (A. C. 1080.) So it is part of my faith that there is a trine of the LORD'S WORDS in this world, viz., the WORD of the Old Testament given to the Jewish Church, the WORD of the New Testament, given to the First Christian Church, and the WORD of the Theological Writings of Emanuel Swedenborg, which Writings are the Spiritual Sense of the WORD, Its very soul, (S. S. 5, T. C. R. 193), given to the New Church, and that these three WORDS are but one WORD-equally and inseparably one-by influx and consequent correspondence.

     Third. That the life of regeneration, and thus the life of heaven, requires the shunning of all evils as sins against GOD; that the human proprium, or human nature, in itself being absolutely evil, there can be no good save as the outcome of the rejection of evil under the explicit acknowledgment of a sincere belief in the LORD, and in the infallibility of His WORD.

     Such are the basic principles of the faith in which I am whole-heartedly confirmed and it is my fixed purpose, by the help of the LORD, and in His strength alone, to continue in this straight and narrow way, which leads to life eternal.

     Further, with a well-nigh overwhelming sense of gratitude I would acknowledge the manifold mercies of the LORD, which he has vouchsafed to me these sixty years. He knows them, they are more than I can number. Outstanding among them all is the great Use which in Hire Infinite Mercy, He has committed to my care, as my life's work, and that whereby my regeneration may be effected.

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The use is His, for He is the only Priest in His Own right.

     My whole heart is in that use. Yet I am conscious that in its discharge there have been failings and errors many. Such are the inevitable accompaniments of human nature and effort. I disown them. To the hells they belong and I would leave the dead to bury their dead.

     Whatever of good the performance of my use may have produced has been of the LORD. His work and His doing. To Him alone the praise. The future is in His keeping.

     May He keep me true to Him, loyal to his Word, and steadfast and unfaltering in my use so long as He shall continue to give it me to do; and when my earthly sojourn ends may He call me to uses in that world which is inner and higher than this.

     Such, beloved colleague, is my declaration before the LORD, and in the presence of this people, of the confirmed principles of my faith, of my fixed purpose therein, and of the whole-souled acknowledgment of the constant and ever-loving care, protection and guidance of my Heavenly Father.

     Having read his Declaration, Mr. Tilson was addressed by the Rev. G. C. Ottley as follows: Beloved, you have now made your acknowledgment of the Lord's mercy and loving kindness thus far to you, and have declared your confirmed faith in His revealed Word. You have further asserted your fixed and determined purpose to pursue the way of the Lord and with increasing fidelity to endeavor to do His will.

     May He who alone lives, (S. D. 1313), continue His mercy unto you, and keep you in the right path and the narrow way. As His representative I charge you to be ever mindful of the absolute and complete distinctiveness of His kingdom and church; to continue your holy use with increasing zeal and affection, and to see to it that the Divine be among the people committed to your care.

     Deeply grateful for the unique work you have been permitted to do in the past, and being content patiently to continue that work as long as it is given you to do, live on, beloved, live ever, at all times heeding the Divine injunction, "Wait on the Lord, be of good courage, and He shall strengthen thine heart, wait, I say, on the Lord." (Ps. xxvii:14). And now, receive the Divine blessing.

     The officiating priest then pronounced the blessing from Numb. vi:24-26, after which the hymn "Patience" was most impressively sung, and was followed by an eloquent and inspiring sermon by the Rev. G. C. Ottley, who chose as his text Ps. xc:12.

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     At the close of the sermon, Ps, xlviii was sung to Mr. Whittington's fine setting, and the offertory was received with the usual ceremony.

     Hymn 691 of the Conference Hymn Book, "May the Peace of God Our Savior" was now sung, the congregation kneeling, and with the benediction and closing of the Word, this never-to-be-forgotten service came to an end.

     On the following Tuesday, April 3rd, which was the actual date of the anniversary, a social was given by the pastor and Mrs. Tilson in honor of the event. It was held at the church; an excellent: program had been arranged by Mr. V. T. Tilson, and there was a numerous attendance. The crowning event of the evening to which all the guests were looking forward was the presentation to the beloved pastor of a framed address accompanied by a cheque for L60 in appreciation of his splendid work during his sixty years of earthly life. The presentation was made in a few informal and affectionate words by Mr. Tarelli, and the address which had been beautifully executed by Mr. W. D. Jesseman was as follows:

     "I will give you pastors according to Mine heart, who shall feed you with knowledge and understanding." (Jer. iii:15.)

     To the Rev. ROBERT JAMES TILSON, Pastor of the Church of the New Jerusalem, Burton Road, Brixton, London, on the 60th Anniversary of His Birth, 3rd April, 1917==147.

     We, the members and friends of the Society of the Church of the New Jerusalem, Burton Road, Brixton, London, desire to affectionately congratulate you on completing the 60th year of your age, which, according to the doctrine of the New Church, as revealed in the Theological Writings of Emanuel Swedenborg, is the beginning of Old Age; and to express our gratitude that in the Divine Providence you have been spared to carry on your great work in the Office of the Priesthood in the Lord's New Church for nearly 40 years, of which upwards of 25 years have been spent as pastor of this Society, where you have so ably and fearlessly proclaimed the distinctive principles for which both you and we stand, namely, the government of the Church by the Priesthood and the unequivocal acknowledgment of the Divine Authority of the Writings of the Church as the Word in its Spiritual Sense.

     On this occasion we desire you to accept the accompanying offering as a tribute of grateful affection for the spiritual benefits derived from your faithful and able ministry, and for all your other labors in the cause of the distinctive teaching of the doctrines of the Lord's New Church.

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     We trust that you may be spared to continue your invaluable work for many years to come.

     Signed on behalf of the members and friends.
          CHARLES TARELLI, Treasurer.
          WM. PRIEST, Chairman of Boards.
          ALBERT E. ORME, Secretary.
          MISS MADELINE DOWLING, Mistress of the School.

     The pastor, evidently deeply moved, rose to acknowledge the gifts. Having thanked all concerned in heartfelt words for this evidence of their appreciation and devotion, he went on to say that his greatest happiness was found in his use, which grew more dear to him as years rolled on. He spoke in feeling terms of all he owed, under the Divine Providence, to the influence in that use, primarily of the beloved Bishop Benade, and also largely of Dr. R. L. Tafel, his first teacher in his preparation for the priesthood.

     He asked those present for a continuance of their support,-standing as he did almost alone as a priest in England,-in the unrestricted and unequivocal recognition of the Writings as the veritable word of God, and of all that grew out of this basic position.

     In conclusion, he offered his special thanks to Mr. Tarelli and Miss Dowling, both of whom he understood had been largely instrumental in organizing the testimonial, for their labors in connection therewith. The pastor's remarks having been received with hearty applause, Miss Dowling took the opportunity to read extracts from some of the letters which had accompanied donations. These letters, including as they did those from America, Canada, Switzerland, and S. Africa, all alike bore eloquent testimony to the affectionate esteem and admiration in which our pastor is held by the writers, both as a man and a New Church priest.

     Speeches were then made, again all alike grateful and appreciative, by the Rev. G. C. Ottley and by several laymen, and with the singing of "Vivat Nova Ecclesia" and the national anthem, a most enjoyable evening was brought to a close. K. M. D.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     KITCHENER, ONT. On July 2, immediately after Mr. H. L. Odhner's return from Bryn Athyn, a reception and banquet, arranged by the ladies, was held for him in the schoolroom. Dr. Schnarr acted as toastmaster and introduced the program with an address of welcome to our new pastor. After several formal speeches there followed a long train of impromptu remarks by old men and young. Although the general spirit of the remarks was similar each one had a new thought to add. All felt that the society was entering upon a new state of development under a new leadership, and that with a greater effort for mutual cooperation and confidence the best was to be hoped for. When Mr. Odhner had responded with useful and appropriate remarks, there followed a short break in the program, during which a musical number was rendered. Mr. Jacob Stroh then arose and with words of deep affection and appreciation for our retiring pastor, who has labored faithfully with us for almost thirty years, presented to Mr. Waelchli a gold watch and chain in behalf of the society. After Mr. Waelchli's response, as the hour was growing late, the banquet came to an end and the young folks proceeded to dancing.

     Among the summer showers of the past month were three of special note. One for Connie Spence (now Mrs. Eugene Roschman), at the school; one for Aurell Deppish (now Mrs. Alf. Steen), at the home of Mr. and Mrs. Deppish, and a post-nuptial shower for Mr. and Mrs. Carl Ferdinand, at their home in Waterloo. On each occasion it rained profusely, but a jolly time was spent.

     On Aug. 6th the church was prettily decorated to celebrate the marriage of Alfred Steen and Aurell Deppish. The service was beautiful and impressive, lending its sphere of delight to all present.

     After the ceremony the guests descended to the school room, where a reception, followed by a dance, was held. F. V. R.

     DENVER, COLO. Beginning on Washington's Birthday, chicken-pox and measles broke out in our small circle, and for about six weeks the attendance at Sunday School and church was considerably interfered with, three of our families being quarantined during the prevalence of the epidemic in the city.

     The Easter service was made especially delightful by the presence of the children. At the opening they marched in carrying yellow spring blossoms in their hands, which were laid on a low table in front of the Repository, They also sang the Hebrew anthem, "Hodhu," that is, all who had been able to come of the weekly practice.

     On the thirteenth of June Mrs. Schroder gave a picnic to the Sunday School, in Washington Park. The weather was perfect, all the children were there and they had a delightful time, as did the grownups, too.

     During the spring several meetings were held at Mrs. Howland's home for practice of the sixth Psalm; this was in preparation for the Sunday service just preceding the Nineteenth of June. News of Mr. F. E. Gyllenhaal's marriage came just in time for the society to make the last meeting an occasion for honoring its former pastor's new-found happiness in a toast and in singing the appropriate songs.

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On the evening of the Nineteenth a talk on the new church building at Bryn Athyn was given by the pastor. L. W. T. D.

     COLCHESTER, ENGLAND. The war has compelled us to forego many things, and not the least among these, in England, are our annual British assemblies. Before the close of the last assembly, in London, in 1914, war was declared, and now, three years later, how uncertain are still the prospects for our next meeting! May your country's help hasten the day of victory and peace.

     Since my last letter the Church uses have proceeded as usual. Our boys are on the various fronts, as in my last, and from latest reports are all well. The only one to visit us was Air Mechanic Sanfrid Appleton, who was home on leave from France.

     On Sunday, June 17th, the celebration of New Church Day was held. There were 22 present and refreshments were provided by Mrs. W. Gill. After the usual toasts our pastor opened with an excellent address on "The Faith and the Work of the Apostles," after which the following papers were read by members:

     1. "The simple faith of the apostles was soon after their time displaced by the present faith." (Mr. Everett.)

     2. "The evil origin and nature of that faith reveal themselves in their effects upon the minds and lives of Christians." (Mr. Appleton.)

     3. "The state that has resulted from that faith cannot be changed by external means." (Mr. Cooper.)

     4. "The means whereby alone a change can be effected are spiritual truths from the Word as now revealed." (Mr. Potter.)

     Several confirmatory passages from the Writings were also read by Mr. Motum. A toast to "The Priesthood" was followed by one to "Our Boys," and was responded to by "Our Girls" singing some appropriate lines; and with the hearty singing of "Our Own Academy" another successful celebration was concluded.

     On June 22d we had the pleasure of a visit by Corporal Fred. E. Stroh, of Kitchener, Canada, of the 35th Canadian Reserve. Several friends responded to a hasty call and met him at the studio, Head street. He spent two days in visiting other friends and places of interest. His friend, Corporal Harold Kuhl, (who had hoped to accompany him), arrived later and stayed four days; he also met several friends at the studio. The visit of these young and earnest Newchurchmen was much appreciated, for it demonstrated the power and strength of purpose which unites us as members of the General Church. We hope that other of our Canadian friends may find their way to Colchester. F. R. C.

     STOCKHOLM, SWEDEN. It is now long ago since some news from Stockholm has appeared in the pages of NEW CHURCH LIFE. This frightful war seems to make the distance from Sweden to America abnormally great, the communications taking a month or more between the two countries,-if they ever reach their destination.

     The little Stockholm Circle has now become a congregation, recognized by the State. The recognition was handed over to us last fall, and the event was celebrated by some of the members the same evening in our place of worship in very attractive and impressive way with a simple service. We all felt very strongly the importance of the step now taken, and the great responsibility which rested on each one of us.

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It was the very first beginning of a new era for the Church here in Sweden, an upbuilding of the New Church on a new, solid foundation. We observed with interest that there were twelve persons present on that occasion. This first year has given fairly good results with regard to the external growth of our organization. Quite a number of visitors at the services and lectures have shown an unmistakable interest in the Doctrines; eight adults and three infants have been baptized, the baptisms of the adults taking place in connection with the two visits of Rev. S. S. Bronniche, from Copenhagen, who came to Stockholm to administer the Holy Supper to us. Several social gatherings have brought us nearer to the newcomers, who seem to get on well in our circle. We have decided to meet socially at least once a month in spite of the bad times, and a special committee has charge of the arrangements for the spiritual as well as the material entertainments. Pastor Baeckstrom has
paid a visit to Gothenburg, where some members have joined our society, and we hope in the future to enter in some way or other into a nearer connection with our friends there. In the beginning of June most of the members here left Stockholm for the country. Those remaining were brought together on the 19th. We commemorated the Church Day by a simple feast, commencing with a little service, at which the signification of the day was explained, After that we gathered round a table, in the most beautiful way decorated with corn, marigold and pansies. Then came the toast for the Church followed by "Our Glorious Church," in Swedish, a poem written to the 19th of June, 1917, by the great Danish New Church poet, Ernest von der Roecke; another poem by one of our own members, and several other toasts, among others to the Academy and our friends in Bryn Athyn. Finally we broke up for the summer, to meet again in August, when our pastor will resume his work. S. N-LD.

     BELGIUM. A card from Mr. G. Barger states that "Our friend, Deltenre, reports constant activity in Brussels and the baptism of Madame Tilmont on April 28th, 1917." Mr. Barger himself has been "too busy lately in official work, [as British Vice-Consul at The Hague], to do any work of my love in the Church."

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. Russell Eaten, who recently resigned from the pulpit of the Society in Urbana, O., has accepted a call to Brockton, Mass.

     The Rev. M. F. Underwood, who recently returned from Brisbane, Australia, has received a call from the Third New Jerusalem Society of St. Louis, Mo.

     CANADA. "The Western Canadian German New Church Conference," at its recent annual meeting in Herbert, Saskatchewan, on July 8-9, decided to unite with the General Convention and to eliminate the word "German" from its official designation. The Conference was organized ten years ago and now counts 1-61 members. The Rev. L. C. Landenberger, of St. Louis, Mo., was present at the recent meeting.

     GREAT BRITAIN. The General Conference of the New Church was held this year at Radcliffe, Lancashire, June 18-23. The newly revised "Liturgy" was approved but referred back to the Committee for further revision. The Foreign and Colonial Mission was authorized to give its sanction to the Rev. D. W. Mooki, of Transvaal, to carry on his mission under their direction.

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Certificates of ordination were presented to the Revs. Messrs. R. E. West, Frank Holmes and
Clifford Karley. The ordination of Mr. A. J. Stanhope, of Burnley, and Mr. Herbert Rarnes, of Salford, was sanctioned.

The 107'th Annual Meeting of the British and Foreign Swedenborg Society was held in London on Tuesday, June 12th, the President, L. B. de Beaumont, Esq., D. Sc., in the chair. The Council's Report of the year's work showed that the activities of the Society had been well maintained. Among other points emphasized upwards of twenty thousands of books and booklets had been distributed. The booklet on "War, Peace, and Related Subjects" had been reprinted in an edition of ten thousand for distribution among clergy and ministers north of the Trent. The President's address on "The Religious Thought of India" had been printed in an edition of 10,000 for distribution in India. As a result of Rev. S. J. C. Goldsack's visit to that country 222 volumes of the Society's publications and 850 Foundation Truths had been disposed of, and a further large consignment had been asked for Grants of HEAVEN AND HELL in Hindi had been received by University libraries in the Punjaub and Allahabad. The DOCTRINE OF LIFE had been translated and published in the Gujerati tongue. Acting on a resolution passed at the last Annual Meeting the Council had secured the services of a gentleman to translate some of Swedenborg's works into Polish. The DOCTRINE OF LIFE was now translated, and it was hoped to publish it at an early date.

INDIA. The Rev. S. T. C. Goldsack, in a speech at the recent General Conference in Radcliffe, England, stated that "at first he found the conditions in India disappointing. Very few interested themselves on his arrival at Bombay. There were no genuine students, and the depot, [the New Church Book room] had been closed. However, he did not despair. Mr. Natha Singh came down in November, and then matters began to look up. He found receivers in other parts of India. In Calcutta there was a little band of New Church people. In Lahore he met several professors who were interested. He did not think there was much hope of establishing an ecclesiastical body but there was an unlimited field of work for translation, the dissemination of literature, and the delivery of lectures. The professors of several colleges had told him that they had read the DIVINE LOVE AND WISDOM. They believed greatly in Emerson; something should be done to counteract Emerson's Essay on Swedenborg." (NEW CHURCH WEEKLY, p. 258.)

570

FIELD OF HONOR 1917

It is the desire of NEW CHURCH LIFE to publish, from time to time, a complete roll of all those young men, connected with the General Church of the New Jerusalem in all parts of the world, who have enlisted in the military service of their respective countries, for the freedom of humanity, and thus for the Kingdom of God.

We earnestly request all friends to help us to complete this roll by supplying us with information as to any names here lacking, and as to changes in rank, nature of service and address of the enlisted men.

ACTON, DARIC, Bryn Athyn, Pa. First class seaman, U. S. S. "Vermont," Medical Corps, Philadelphia.

571

ACTON, ELRAD, London, Eng. Royal Engineers.
ACTON, KAREL, London, Eng.
ACTON, OSMOND, London, Eng. Royal Engineers. Dardanelles Expedition. Reported missing in December, 1915, and since given up for lost.
ANSHUTZ, EDWARD R., Fort Washington, Pa. 9th Regiment Engineers.
APPLETON, Pte. ALROYNE, Colchester, Eng. Active service in France.
APPLETON, Pte. SANFRID W., Colchester, Eng. Royal Flying Corps.
ASPLUNDH, Capt. EDWIN T. Bryn Athyn, Pa. Eng. U. S. N. A.
BARGER, Corp. GERRIT, Bryn Athyn, Pa. Eng. Mead Branch, Baltimore P. O., Maryland.
BARNITZ, GARNER, Glenview, Ill. Co. "M," First Inft., U. S. N. A. Camp Grant, Rockford, Ill.
BARNITZ. Lance Corp.
HENRY L., Glenview, Ill. Battery "A," 20th Cavalry. Provisional Field Artill., Fort Riley, Kan.
BELLINGER, FRED., Toronto, Ont., Canada.
BELLINGER, THEODORE, Toronto, Ont., Canada. Active service in France.
BOND, Sergt. ARTHUR, Kitchener, Ont., Bramshot, England.
BURNHAM, ARTHUR W., Glenview, Ill. Officers' Training Camp, Fort Sheridan, Ill.
BURNHAM, CREBERT, Glenview, Ill. Mechanic, Aviation Corps. Now in France.
BURNHAM, LAURENCE B., Co. "D," 36th U. S. Infantry. Fort Snelling, Minn.
CALDWELL, Capt: ROBERT B. Inft. U. S. N. A., Annapolis. Md.
CHILDS, Lieut. RANDOLPH W., Bryn Athyn, Pa. Supply Dept. 6th Pa. Infantry.
COFFIN, Major ROSCOE, Baltimore, Md. Nat. Guard of Md.
COFFIN, R. TRISTRAM, Baltimore, Md. Nat. Guard, Md.
COOPER, Sapper JOHN F., Colchester, England. Royal Engineers, Egypt.
COWLEY, MALCOLM, Pittsburgh, Pa. Medical Corps, France.
CRANE, FRANK. First class seaman, U. S. S. "Vermont." Medical Corps. Philadelphia.
DE CHARMS, Lieut. RICHARD, Tr., Bryn Athyn, Pa. Eng. U. S. R.
DOERING, FRANK, Bryn Athyn, Pa., 6th Penna. Regt., U. S. Army.
EBERT, ARTHUR, Allentown, Pa. Nat. Guard of Colo.
FLON, PAUL, Paris, France.
GILL, Pte. ALAN, Colchester, Eng. Royal Marines.
GILL, Lieut. W. REY, Colchester, Eng. Artists' Rifles. Active service in France.
GLEBE, Pte. NELSON, Kitchener, Ont. Now training in England.
Grant, FRED., Bryn Athyn, Pa. Medical Enlisted Reserve Corps, Allentown, Pa.
GYLLENHAAL, ALVIN, Glenview, Ill. Officers' Training Camp, Fort Sheridan, Ill.
HICKS, DARRELL, P., Bryn Athyn, Pa. Naval Tr. Sta., Newport, R. I.
HICKS, DONAL C., Bryn Athyn, Pa. 23d N. Y. Regt., New York, N. Y.
HILL, Pte. JOSEPH, Kitchener. Ont. Active service, France.
HOWARD, Pte. CONRAD, London, Eng. Wounded, as Dispatch Rider, Mesopotamia, Freeman Thomas Hospital, Bombay, India.
HUSSENET, ELIE, Paris, France. Wounded at Charleroi, Belgium,1914. Prisoner in Germany.
HUSSENET, ELISEE, Paris, France.
JOHNSON, RICHARD, Chester, Va. Signal Corps, Reg. Army. Isthmus of Panama.
JUNGE, FELIX, Glenview, Ill. Ambulance Co. 24 Fort Riley, Kan.

572

KNIGHT, Pte. JOE, Kitchener. Ont. Active service. France.
KUHL, Armourer Sergt. HAROLD, Kitchener, Ont. Training in England.
KUHL, Corp. HAROLD, Kitchener, Ont.
KUHL, Pte. RUPERT, Kitchener, Ont. Training in England.
LEE, SYDNEY E., Glenview, Ill. 11th Inft., Chicago, Ill.
LESIEUR, ROBERT, Paris, France.
LUCAS, LOUIS, Paris, France.
MAYNARD, HENRY S JR., Glenview, Ill., 11th Inft., Chicago, Ill.
MCQUEEN, ALEXANDER, Glenview, Ill. 11th Infantry, Chicago, Ill.
MCQUEEN, BEN., Glenview, Ill. 1st Class Private, Co. "Mi" First Infantry, Camp Grant, Rockford, Ill.
MCQUEEN, HAROLD, Glenview, Ill. Co. Clerk Co. "M," First Infantry, Camp Grant, Rockford, Ill.
MORRIS, GEOFFREY, London, Eng.
MOTUM, NORMAN, Colchester, Eng. Army Ordnance Corps, France.
MOTUM, Pte. PHILIP, Colchester, Eng. Royal Engineers, Salonika, Greece.
ODHNER, Lieut. MADEFREY A., Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
ODHNER, LOYAL D., Bryn Athyn, Pa. Officers' Training Camp, Oglethorp, Ga.
PENDLETON, Lieut. W. ALAN. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
PRICE, LLEWELLYN R., Eng. Mead Branch, Baltimore P. O., Md.
ROSCHMAN, Quarter Master Sergt. SAMUEL, Kitchener, Ont.
ROSE, LEON, London, England. Royal W. Surrey Regt. Killed in action near Albert, France, July 30, 1916.
ROSENQVIST, FRIEDL., Bryn Athyn, Pa. 2nd Artillery, U. S. N. A. Rou, Corp. FRANCIS T., Bryn Athyn, Pa. Quartermaster Sept., 6th Penna. Inf.
SCHNARR, Corp. ARTHUR, Kitchener, Ont. Active service, France.
SMITH, Lieut. ROLAND S., Bryn Athyn, Pa. Inft., U. S. R.
STEBBING, R. A., London, Eng.
STROH, Corp. FRED. E., Kitchener, Ont. 29th Can'd Res.
SYNNESTVEDT, Pte. FRED., Bryn Athyn, Pa.
SYNNESTVEDT, JOHN B., Glenview, Ill. 11th Infantry, Chicago, Ill.
SYNNESTVEDT, RALPH, Glenview, Ill. 1st Class Private, Co. "M," First Inft., Camp Grant, Rockford, Ill.
WAELCHLI, VICTOR, Kitchener, Ont. Training in England.
WARREN, BEN., Kitchener, Ont. Training in England.
WATERS, ALAN, London, Eng. Medical Corps.
WATERS, FRED., London, Eng. Medical Corps.
WATERS, REGINALD, London, Eng. Wireless Operator
WELLS, ARTHUR BENADE, Bryn Athyn, Pa. R. O. T. C., Fort Niagara, N. Y.
WELLS, LEROY S., Bryn Athyn, Pa. Engineers. Training in England.
WILSON, FRANK, Toronto, Ont.

573

INNOCENCE THE AIM OF NEW CHURCH EDUCATION 1917

INNOCENCE THE AIM OF NEW CHURCH EDUCATION R. B. CALDWELL 1917

NEW CHURCH LIFE
VOL. XXXVII OCTOBER, 1917          No. 10
     We are taught in the ARCANA that without the influx of innocence from the Lord in the first age from infancy to boyhood, not anything fundamental would exist upon which the intellectual or rational could be built up. (A. C. 5126.)

     We are also taught, in the same number, that the innocence of this first age of childhood is not true innocence, but only external; but that by this external innocence the Lord reduces into order the things the child receives by means of the sensuals of his body.

     From this doctrine we may see that the retention in childhood of these states of external innocence is of vital importance; for they are the basis upon which the rational is to be built.

     The child at this first age receives all things by means of the sensuals of the body and forms all his ideas and thoughts from these. What it receives is in disorder, but we learn from the teaching just adduced that under the favorable conditions of external innocence the Lord reduces, all things into order.

     Seeing, then, the importance of this external innocence, which belongs to the first age between infancy and boyhood, it should be a source of congratulation and comfort with us that we have a system of education in this body which has the preservation of this as one of its chief ends.

     The system of distinctive New Church education in operation in this body contemplates, as one of its first duties, preparation for heaven. It provides for education for marriage, and it is the same whether you say for heaven or for marriage, for one implies the other.

574

The human race is the seminary of heaven, and marriage is the seminary of the human race.

     This system of education, in this particular, is singular. No other system in all the world places in front of it, as its chief aim, the education of children for marriage. The schools of the world do not consider instruction concerning marriage as in any way within the province of a school. Their system looks to preparation of the child for citizenship in the world only, and any ideas the child may imbibe on the subject of marriage must be from the general sphere of the school, or of marriage as an external union between a man and a woman, to last during life upon the earth, a union which does not regard innocence as a serious consideration.

     The system of distinctive New Church education in this body provides for the preparation of the child for citizenship in heaven, and, in the second place, for citizenship in the world; and, as regards marriage, it teaches that it is a union between a man and a woman, which is to last to eternity, with the innocence which attends the idea of a spiritual and heavenly union. The system of education in the schools of the world being altogether intended for preparation for a life in the world, sets before the child the worldly hope, as end and aim, of becoming great in the world, and at this day we see one of the fruits of this system in the mad haste for riches, with its attendant state of licentiousness,-for he who maketh haste to be rich shall not remain innocent.

     The Academy system of education, having regard to the child as a spiritual being, sets before him the duty of fitting himself for heaven, and-as a means to this end-for honorable and useful citizenship in the world.

     A system of education, which has in view the preservation of the states of innocence in our children, to the end that they may be educated for marriage and thus for citizenship in heaven, is a system that can only be carried out through the whole-hearted support and unqualified co-operation of every member of this body.

575

     To the end that our children may be preserved in these invaluable states of external innocence, it is the duty of every adult to see that innocent states are cultivated and preserved in himself,-in order that the general sphere, which is so important to the impressionable age of childhood, may conduce to this end.

     Children should be kept in the sphere of innocence. Everything that would impair the state of innocence should be kept away. Their surroundings and companions should be carefully watched.

     If within our Church, where true teaching on marriage is given, we must keep watch within ourselves that no obstacles be placed in the way of preserving these states of innocence in our children, how much greater is the: necessity for guarding them from the sphere outside of our Church, where no idea of marriage as an external bond prevails; where, in fact, no instruction of any kind upon the subject is given.

     The Doctrines teach that these states of external innocence form the basis upon which the rational is to be built up,-that is, they are what must be counted upon, to enable our young men and young women to act rationally, to give good service in all their work and employments, to love useful occupation for the sake of use,-and thus be contented, innocent and happy.

     On the other hand, where these states have been neglected, and where the education which children have received has been for the world only, and a useful life for the sake of use itself has not been considered,-the result there must be work and employment for salary only, as little and as indifferent service as is possible, and the discontent, hypocrisy and unhappiness inseparable from such a life.

     Friends of the New Church, the Doctrine in ARCANA concerning external innocence shows what an important use is this work of distinctive New Church education. It is an all-important work. As carried on by the Academy it is a grand work. The Academy in this respect stands alone. Beholding it in this position, this splendid isolation, let us pledge to it our faith, and o'er and o'er and evermore, our love, our loyalty.

     The following teaching is of interest as showing, further, the importance of the subject:-

576

"I have spoken with angels concerning the progression of truth to good, thus of faith to charity: that there is joy with the angels when a child or a boy on earth from affection learns and receives truths, thus when truths become knowledge; and that there is still greater joy, when from knowledge they become of the understanding; and still greater joy when from the understanding they become of the will, and when from the will they become of the act; then there is joy with the angels of the three heavens. How great are the joy and the enjoyments in that progression cannot be described, because it is ineffable." S. D. 6011.
MY BROTHER'S KEEPER 1917

MY BROTHER'S KEEPER Rev. HUGO LJ. ODHNER 1917

"And Jehovah said to Cain, 'Where is Abel, thy brother?' And he said, 'I know not, am I my brother's keeper?'" (Gen. 4:9)

It is a well-known story that is told in the fourth chapter of the Word,-the story of Cain and Abel-the account of the first deed of violence. But though well-known in all Christian countries, it is not often understood as to its prophetic and representative burden. With the simple-minded and the ignorant it is enough that the personal side of this story should thrill the heart with sincere horror of the heinous deed of the brother-murderer, and that it should bring the mind to a high pitch of noble emotion; for thus the simple are strengthened in their resolve to shun the evils of envy and murder. But for those who are given to reflect more deeply and think more discriminatingly it is not enough to dwell on the personal, moral and historical features of the narrative. For fancy may draw from the literal sense of the Word principles which are entirely out of harmony with the most general laws of charity. There must be an interior understanding of the Word, therefore; and this interior understanding is the spiritual sense which can be revealed to those only who are in the doctrine of genuine truth, who know something of the correspondences of the Word, and who are in a state of illustration from the Lord.

577

The men of the New Church are able, if willing, to see this genuine sense and to learn from the Word the interior truths which have power from the Lord to reconstruct the interior degrees of the mind, removing fallacies and evils.

     To return, then, to the story, with this in mind. We read that Cain and Abel, his brother, each made an offering to the Lord. Cain brought of the fruits of the ground, whereas Abel who was a shepherd brought of the firstlings of his flock and of the fat thereof. And Jehovah accepted the offering of Abel, but unto Cain and his offering He looked not; wherefore Cain's anger was kindled with jealousy against his brother, Abel, and "his countenance fell." Jehovah warned Cain, saying that because his countenance was fallen, sin lay at the door, adding, "To thee is his desire and thou rulest over him." Then Cain, as the two brothers were together in the field, rose up and blew Abel. "And Jehovah said to Cain, 'Where is Abel thy brother? And he said, I know not, Am I my brother's keeper?"

     It is sometimes supposed that one of the moral lessons involved here in the words of Cain, "Am I my brother's keeper," is that every man should be a supervisor over his fellows and that he has the right to restrict the freedom of others where this freedom in his opinion is not rightly used. This view has frequently been confirmed by the apparent teaching of the text that every man is the "keeper" or the responsible master of his brother; and much confusion of thought has resulted as a consequence.

     Now the Heavenly Doctrine, in giving the spiritual sense of the text, states that a keeper means not a master or a supervisor, but a servant. And the real moral lesson involved, is that every man is primarily a servant to his neighbors; and this even when his office and use may be that of a governor or a ruler.

     From the connection of the story it is readily seen that Cain had no desire to be his brother's servant. Jehovah, said to Cain concerning Abel, "To thee is his desire, and thou rulest over him," that is to say, "Thy younger brother is desirous to be with thee and to love thee, but he cannot because thou desirest to rule and dominate over him."

578

Where there is, a lust for domination or a desire of ruling the lives of others, there no love can be present. For love is such that it wants but one thing and that is freedom,-freedom to express itself; and love is therefore in its highest delight when it may express itself in its own way and in its own time, unasked, unbidden. But it is repulsed and as it were shrinks back at a harsh command: for from such a command there goes forth a sphere of domination. And when one who is in love and charity perceives from his neighbor a sphere of domination, the love about to be extended is withdrawn: it cannot proceed as love; it may proceed as outward obedience or it may show itself as scorn, or as coldness, or as some other state; but not as love. The love has lost its whole delight if its freedom is encroached upon or even threatened; and if the freedom pertaining to love is altogether taken away, then the love fades away and dies. It is slain and murdered by the brother who should have nursed that love and kindled it into a mighty flame, whereby to warm the heart and enlighten the mind.

When love in anyone thus withers away for lack of freedom, and finally dies on account of the envy to which it is exposed; when charity grows cold because of the pride and conceit and harsh domination which meets it; when the glow of friendship (and perhaps the first friendship of the married life) is dampened by the inconsiderate exercise of authority, and the hatreds of the proprium flare up instead; then there is enacted a drama as tragic as any of which human words can tell, for then within the heart the slaying of Abel by Cain is repeated.

The context indicates that it was on account of Cain's love of dominating that he came to hate his younger brother with the intense passion which led him into violence and manslaughter. Cain could not be united to his brother and live harmoniously with him, as long as the ambition to rule over him, and to exalt himself above him, was foremost in Cain's mind. Cain broke the law of Mutual Love in refusing to be his brother's keeper, or his brother's servant. This refusal to recognize the Divine order of charity was the real and interior cause of the sin of Cain.

579

And, indeed, that same desire of taking away the freedom of others and to dominate over them is the cause and the, root of all sin, and of all evil and disorder. If the cupidity of the love of ruling others for the sake of selfish satisfaction and self-exaltation could be removed from the mind, the whole mind would be cleansed from evil. Because of this fact the entire Word of God, the entire body of Divine revelation in all ages and to all nations, strongly stresses this command: "Be not ye called masters; One is your Master, even God." "Blessed are the meek, for they shall inherit the earth." "Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven." "Ye call me Master and Lord; and ye say well, for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet."

It was the presence of a love of selfish domination that was the cause of the sin of Cain. And this love manifested itself in the envy which Cain cherished in his heart toward Abel. Cain saw that the Lord did not accept his offering, while that of Abel was received; and hence he began to envy his brother. At first it may appear to the reader of this story as if this feeling of envy is not related to the evil of the love of domination; but indeed the connection is so close that envy in its worst form may be said to flow directly from that love of ruling others.

It is useful sometimes to reflect upon the feelings and passions to which the mind of man is subject, that we may' see their meaning and their true nature. Entry is one of those feelings, which is so early enkindled and recurs so frequently that the mind is in danger of forgetting that it is an evil; and so man may neglect to examine the affections which are stirred in such states. How often does a man reflect, when he feels mortification and discontent at another's good fortune, that this feeling is from hell? How often does he realize that the desire to possess equal advantages with others is often accompanied with a hidden malice against those whose lot he strives to emulate, and with a discontent with the dispensations of the Lord's Providence? We may indeed ask what deep roots there are in the mind that nourish the sadness and bitterness with which men begrudge each other the advantages which they are granted to enjoy.

580

Those roots are so deep-seated that they are seldom unearthed and seen in the light of day. They are in the realm of another world which is hidden from our view; but they are revealed in the Word of God and especially in the Word as given to the New Church.

     The roots of all envy are grounded in hell. To encourage envy is to encourage the spirits of evil to be about us. Such spirits love nothing more than to sow the seeds of discontent and bitterness and malice in the thoughts and affections of men. And to induce men to receive and cultivate those evil seeds, spirits at the same time insinuate most subtle and seductive delights. While man is thinking with grief and discontent about the advantages that others possess, the spirit of evil as it were whispers into his ear, "All these things will I give thee, if thou fall down and worship me." In other words, the spirits stimulate in him the hope that these things may shortly become his; and hope gives delight so that the bitterness and the interior pain of heart which envy brings with it is tempered by an evil hope that he may become the inheritor of the goods of others. And because this hope is pleasant the indulgence in envy becomes a delight to that man. For, as we know, the transition between pain and pleasure is a very small step.

     That evil delight of envy is fed from many sources. Man persuades himself that he is more deserving of good fortune than certain others; he begins to think evil and scandalous things of those he envies, and delights to accuse them in his heart of all manner of evils; whatever they say or do he interprets with malice; he rejoices at their misfortunes and is grieved at their success. And if man persists in such morbid imaginations the indulgence in the evil of envy may go so far that it manifests itself in actual theft or fraud or murder.

     The envy which we have so far described is however not the most severe. The envy of the external possessions of the neighbor, of his riches and his social positions, are from what the Writings call the "love of the world." But there is a worse form of envy, which is still less hesitating as to the means by which its lust can be satisfied, and which is still more difficult to root out from the mind, when it has once been admitted.

581

That envy is derived from the love of dominion. And this lust has for its object not so much to deprive others of their possessions, their riches or station; but to deprive them of their precious spiritual treasures of freedom and intelligence and virtue.

Those who are confirmed in the love of ruling from the love of self, have such an envy in their hearts. They are imbued with delight only when their will dominates over the will of others and when their designs over-rule the plans of their fellows. They despise all others and regard them only as the tools of their own ambitions; they harbor enmity against all who differ with them, and being tyrants within their own sphere of society they practice revenge and unmerciful cruelty. They suffer when they see innocence and virtue. And by threats or promises, by persuasion or the instilling of fear, they draw others into the whirlpool of their evils, depriving them of the ideals of justice and charity, and finally even of the ability to think according to their own reason!

Let none say to himself that this picture which the Writings give of the inward state of the love of ruling, is overdrawn; or that it does not concern him. The Lord has said, "Lo, the kingdom of heaven is within you." And it is equally true that with men of the genius of the present day, the despotism of the hells, also, is inwardly present; in the world much is covered up which does not break forth through the barriers of conventional usages; much is concealed; much lies smouldering underneath a polished external. But the man who watches the workings of his own heart may see the clandestine fire of hatred and anger. Happy is he who sees and condemns it, and who prays that the Lord may stifle it and remove it, for his prayer shall be heard. Unfortunate he who looks and yet cannot see that fire. For he is blinded by his own conceit; and the fire of hatred with him will feed itself on the thought of his own merit, and thus will consume all his remains of innocence and humility. It will call forth a deep and intense envy of all who seem to enjoy peace of soul and contentment of spirit; and he will end by blaspheming and cursing the God who will not grant him that repose which he can never attain.

582

He will never be able to understand that he himself has killed within himself the only love by which he can find everlasting delight and contentment,-that he has slain Abel, his brother.

Abel, so the Heavenly Doctrine reveals, signifies Charity. And he who slays Abel will become a fugitive and a vagabond in the earth forever.

We recall that Cain renounced his responsibility regarding his brother Abel by saying, "Am I my brother's keeper?" In these words both a truth and a falsity are implied. If by "keeper" is meant master, then it might be readily admitted that Cain was not his keeper. But if by "keeper" is meant a servant, then the fratricide indeed stated a falsehood. For every man is the servant of his brother. Be it understood, however, that a man is the servant not of the neighbor as a person; but he is a servant to the good, the good of us which the neighbor has. A man is a true neighbor and a brother, only in the proportion that he performs some use of charity, that is only in proportion as he is good and useful. In that proportion should he be served by those about him; so far should he be loved by all other good men; so far should he be supported and honored; so far should men sacrifice something of their own interests and ambitions for his sake. And especially do men perform true and noble service to their brethren when they shun the evils which are in their own hearts, the evils of envy and distrust, of avarice and discontent, and thus shun the more universal evil of dominating the souls and minds and consciences of others. There is no greater boon than freedom. There is no greater reward that could be offered by fellow men to the man who performs some noble use, than the freedom to perform it, unhampered by unjust and malicious criticism and envy. And, indeed, when we say that, a man serves his brother best by shunning his own evils, more is involved that we at first thought realize: For a man's active evils proceed from him as a sphere which, though unperceived, by its very presence disturbs the usefulness of those with whom he is;-which dampens their zeal or re-acts upon their general state in a morbid way; and which especially suppresses their freedom of thought and act.

583

In the societies of heaven where all are in spiritual good and thus in spiritual usefulness, there is no envy because no selfish love of ruling others. And hence Charity can live there. The Lord alone rules. There are, indeed, angel-rulers in heaven, and forms of government; but the princes there regard themselves as servants entrusted with the welfare of their brethren, and desire from the heart the good of others more than their own. They, too, love to rule; but their rule has in view the freedom of each and all. Thus Charity itself is the real ruler, and this Charity in its form is the Divine Truth.

The Lord's promise is given that a time will come when even on earth, in the Lord's New Church, Charity will prevail; that it may rule, and through it, the Lord. Amen.

584

MISSING PORTRAIT OF SWEDENBORG 1917

MISSING PORTRAIT OF SWEDENBORG ALFRED H. STROH 1917

     During prolonged investigations in Europe since the year 1902 several original portraits of Swedenborg have been discovered. A brief description of the various portraits was appended to Professor Hultkrantz's MORTAL REMAINS OF EMANUEL SWEDENBORG, Upsala, 1910, and older lists have been furnished by R. L. Tafel in the DOCUMENTS, and by James Hyde in the BIBLIOGRAPHY. The editor of NEW CHURCH LIFE has called my attention to the appended quotations from the NEW JERUSALEM MESSENGER for the year 1865, and requested me to supply some comments. Further information will be supplied in a future article on "Portraits of Swedenborg," embodying the results of investigations in Sweden and England.

     The description of the portrait given in the quotations below from the MESSENGER immediately raises the question whether it may be a copy of the well known original by Pehr Krafft, Sr., at Gripsholm Castle, Sweden. There are several good copies of this excellent portrait in Sweden and England, and three in America. One of these is in the "Forbes Collection" of the American Swedenborg Printing and Publishing Society, New York; another, of more recent date, was sent from Sweden by Commodore Nils Lundstrom to the New Church Theological School, Cambridge; and the third is an older copy in the possession of the Rev. James Reed, of Boston.

     Another Swedenborg portrait associated with the name of the late Mr. Isidor Dannstrom, Director of Music in Stockholm, is that of "Swedenborg as a Young Man." This portrait was purchased by the writer on his first visit in Sweden, 1902-03, and later presented to the Academy of the New Church; it now hangs in the Library of my Alma Mater. There has been some doubt in Stockholm as to the authenticity of this portrait. It was presented by Mr. Dannstrom and New Church friends to Pastor Adolph Theodor Boyesen, and I bought it from him as being a genuine, portrait of Swedenborg, which Mr. Dannstrom had in his home beside a portrait of Washington by Werthmuller, now in the National Museum, Stockholm.

585

This was confirmed some years ago by the son of Mr. Dannstrom, who believed that the portrait and other objects came from Swedenborg's property on Hornsgatan.

     As no stone should be left unturned to collect and record all information concerning Swedenborg's life and works, and concerning Swedenborgiana of every kind, I suggest that anyone having any information regarding the portraits of Swedenborg herein mentioned communicate with the LIFE and thus place the knowledge on record. The time is fast approaching when reliable traditions concerning Swedenborg and objects connected with him will be separated with difficulty from the numerous later growths which encircle the memories of great men.

     The extracts from the MESSENGER lead as follows:

     "There is now on exhibition at Williams & Everett's picture store in this city a portrait of Swedenborg, which, if the statements made concerning it are true, must become an object of interest to all Newchurchmen. A written description appended to it sets forth that it is an original likeness, presented by Swedenborg himself to Count Hopken. At his death it came into the possession of Count Gyllenstolpe, Lord Chamberlain, who presented it to the gallery of celebrated Swedes, at Castle Gripsholm. It was purchased by Mr. Dannstrom, of Stockholm, for Mr. Cruttchet, of Washington City. On account of pecuniary reverses, the latter gentleman is unable to take it, and it has accordingly been offered for sale by the sister-in-law of Mr. Dannstrom, a lady residing in Georgetown, D. C.

     "In case the above statements are verified, the picture is already secured by parties in Boston, with the expectation of placing it in the rooms of the New Church Union. The evidence is very strong that the whole account is correct. Good judges state that the picture bears every mark of being an original; and it is by far the most satisfactory representation of Swedenborg that I have ever seen. I hope it will prove a true one. If any of your readers are in possession of knowledge which bears upon the authenticity of this picture, I trust they will communicate it without delay to their New Church friends in Boston,-R." (N. J. MESSENGER, Vol. 10, Page 46.)

586

     "In the month of May, 1864, a lady who had lived some years in Georgetown, D. C., called my attention to the existence of an original portrait of Swedenborg there, which she had seen in the possession of a Swedish lady, a friend of hers, and a resident of the same place. My informant is, as I have known for many years, endowed with much literary and artistic taste. In regard to the authenticity of this picture, she has full confidence in it; the execution of it as a work of art I cannot doubt, from remarks thus expressed by her in a letter written five months ago:

     "'The picture is good in itself, and undoubtedly genuine. It is worth seeing and having, from its genuineness, and also from giving so favorable an impression of the great Swede. It is the portrait of a well dressed, handsome, and lovable looking man. Every other portrait of Swedenborg seems like a caricature in comparison.'

     "It is the same picture that is mentioned by R. in the MESSENGER of the 17th of September, as now on exhibition at Williams & Everett's picture store, Boston.-J. F." (N. J. MESSENGER, Vol. 10, Page 54.)

587

SOME REMINISCENCES 1917

SOME REMINISCENCES WALTER C. CHILDS 1917

     (At our earnest request Mr. Childs has written down these "Reminiscences" which we are sure will be of interest to our readers.-Ed. N. C. LIFE.)

     When a young man in Pittsburgh, my most intimate friend was Franklin Ballou, who afterwards became one of the founders of the Academy of the New Church. As boys, we had been in the same Sunday School class of the Second Presbyterian Church. At about fifteen years of age, I remember our beginning to manifest interest in certain doctrines, especially concerning the Vicarious Atonement, and the Perseverance of Saints. Our teacher, Mr. Totten, a most estimable young man and strictly orthodox, made it perfectly clear, under our questioning, that salvation was by faith alone, and also that, having once acquired this faith by imputation; its fortunate possessor could never afterwards fall from grace. The cause of our interest originated with Frank, who suggested that it would be a great thing if we could acquire Mr. Totten's faith, but not bother in the least thereafter about being good! This impressed me as a truly brilliant idea, but the obstacle was in acquiring the faith, as it seemed difficult then, and increasingly so later on, to believe in a tri-personal Godhead and the vicarious atonement.

     As we grew to be young men, our interest in religious matters was active, at least so far as discussion was concerned, so that we managed td read and reason ourselves into a state of doubt regarding the Scriptures and of denial of sundry doctrines of the various churches. We had discovered that the advocates of the different creeds had no actual belief in or understanding of many of the doctrines they professed,-nor did they even claim to understand them. This applied to the clergy as much as to the laity, although the laity often imagined that their clergy did understand. In both cases a few questions would elicit the declaration that the matter was a mystery that should be accepted by faith without reason.

588

As to the life to come, we had never encountered any one who seemed to really believe in a heaven,-at least to the extent of not preferring to remain on earth!

     At this time the world appeared very real and very attractive, and religion quite the reverse,-and yet its presence and appeal were felt at intervals.

     During the autumn of 1868 and the early part of 1869, after the death of one of my two sisters, my mind kept recurring to the thought as to whether it were possible to evolve a satisfactory belief for oneself drawn from the New Testament, without regard to dogmatic teachings. As to the Old Testament, I regarded it as altogether impossible, as a whole, to be either understood or believed,

     There were three clearly defined points upon which I desired light, and the New Testament seemed to offer the only hope of solution. These points were: First, Was the New Testament the Word of God? Secondly, Was Jesus Christ Divine? Thirdly, What was the teaching with regard to salvation?

     In pursuance of the above desire, I began a careful reading,-of course, including the Acts and the Epistles,-and took notes. At this time Frank and I were business partners and were living together. When I bought a large copy of the New Testament and told him what was proposed, he was very skeptical, predicting, as a result, that whatever small amount of belief I then had would become less. However, the reading was continued, off and on, at convenient opportunities, and when the book was finished, a second reading and note-taking followed. The two readings extended over a number of months. Frank had made no further comments, but confidently awaited the success of his prediction. It was indeed complete, for at the conclusion of the reading the announcement was as follows: That the book was not the Word of God, because the great bulk of it related to matters having: no apparent bearing upon man's salvation. That as there could be but one God, therefore, Jesus Christ, who himself prayed to that God, was in reality the mere nothing that other men are in comparison with the Infinite God.

589

As to salvation, whether it was by faith alone or by good works, both teachings seemed to be given. However, I was glad to have made the investigation, for I was now satisfied that it was impossible to know anything about the hereafter. The sensible thing was to make the most of the present and take chances for the life to come, whatever it might be.

     And it was just here, within a few days, and apparently by the merest accident, that, in the Divine Providence, the New Church was presented.

     I had been reading Elizabeth Stuart Phelp's book, THE GATES AJAR, which had recently come out and that had created much discussion; In one of the chapters, the leading character, when accused of being a Swedenborgian, answered, "I used to fancy that I believed in. Swedenborg, until I read his books." However, she admitted that Swedenborg was "suggestive," and then followed a quotation of nearly a page from HEAVEN AND HELL regarding the angelic habitations. This awakened my curiosity for further information, and I asked Frank whether he knew anything about Swedenborg He answered, "Yes, he was a sort of harmless old lunatic who claimed to have visions." Frank then inquired, "What do you know about him!" I replied, "Practically nothing, except that one of the chief doctrines of the Swedenborgians is the duty of washing each other's feet." This statement was not imaginary, but came from my confusing the name Swedenborgians with the "Winebrennerians," a small sect established in certain parts of Pennsylvania, that made the ceremony of feet washing prominent in worship.

     As our combined knowledge amounted to so little, it occurred to me to suggest that the Cyclopedia might have something to say. Accordingly, Frank, who was sitting near the bookcase, took out the proper volume and was soon reading a quite excellent article upon Emanuel Swedenborg and the New Jerusalem Church. The reading had not progressed far before we were both impressed with bur amazing ignorance in regard to a man who evidently was one of the greatest scientists and philosophers the world had produced. Naturally, I took occasion to suggest to Frank that his "harmless old lunatic" was not greatly in evidence!

590

A little further on, when information as to New Church doctrines was given, Frank did not fail to express surprise that there should be no mention of the leading tenet regarding "feet washing."

     It might here be remarked that we afterward derived much unregenerate satisfaction from the discovery that our previous dense ignorance in reference to Swedenborg and the New Church was shared by practically all of our acquaintance. This was in 1869. The public ignorance, though still pronounced, is not now so universal.

     While Frank was reading in regard to the doctrines of the New Church, I more than once exclaimed, "Why, that actually sounds reasonable!" To this Frank answered, "I admit that it does sound reasonable, but it cannot be really so, for you know that religion and common sense never go together," which I did not deny. However, he was in full accord when I suggested buying one of the books. Thereupon, from the books named in the Cyclopedia, we selected the TRUE CHRISTIAN RELIGION, being attracted by the name. Afterwards, we ordered it through a local book store,-and then thought no more about it

     One evening, perhaps a week or more thereafter, we stepped into the same book-store to make a purchase. This done, we were about to walk out, when the clerk remarked that he had a book waiting for me. It turned out to be the T. C. R., in two volumes, as formerly published by Lippincott & Co. The price was $5.00 and, as I was about to pay, Frank pretended to protest against throwing away a sum that could be so much more wisely employed,-for instance, in the purchase of refreshments.

     As I was then about starting West upon a business trip, to be gone for a month, we drew lots for the first volume, and it fell to me. I was deeply interested from the start, though not immediately convinced. Two things that made an immense impression was the fact that Swedenborg appealed to the reason, and at the same time claimed that this was the Lord's Own Revelation, giving the true interpretation of the Scriptures and instructing as to the life to come. It was delightful to find a Church that claimed, whether truly or otherwise, to really know anything, and that was ready to give sensible reasons in support of the claim.

591

I remember, regarding that trip, trying to induce various men to talk about Swedenborg, but, naturally, with but small success.

     Upon returning to Pittsburgh, I told Frank that I thought we had actually at last found the right thing. He also was greatly interested, but had many doubts. Besides, he was somewhat handicapped by having begun with the second volume. However, upon reading the first volume, supplemented by Noble's APPEAL, his doubts gradually vanished.

     Up to this time, about two months after beginning to read, neither of us knew that there was a New Church minister in Pittsburgh. It was at this period, when Frank was absent upon business, that, by inquiry, I learned that there was a "Swedenborgian" minister, the Rev. Wm. H. Benade, in the city. No delay ensued in, procuring his address and in writing to ask if he would name a time, at his convenience, when I might call. Of course, a very courteous answer was received and the permission to call was promptly utilized. It is hardly necessary to say that I was delighted with Mr. Benade. He returned my call and spent two evenings with me during the ensuing two weeks. Frank was advised that when he returned he would meet something unique in the way of a clergyman who propounded a rational theology, and who also was a savant and a most charming gentleman. Truly we were blessed in our first New Church pastor!

     Upon Frank's return, we compared notes and came to the conclusion that we believed in the Revelation through Swedenborg. Our reading continued steadily and it was not very long before we reached the conclusion that the right thing to do was to connect ourselves with the New Church. We accordingly consulted My. Benade, who approved, our conclusion and informed us that baptism was the appropriate ceremony, and that he would receive us at any time. We accordingly named the coming Sunday.

     This being settled, it seemed my duty, as a matter of respect, to inform the parents to whom I was so deeply indebted.

592

However, thinking it would pain them, and as my mind was irrevocably made up, the evil news was deferred until Saturday afternoon. When, my mother was told, she at first wished me to wait, hoping I might change my mind. Upon being assured, in reply, that there was no possibility of change, she then asked that I simply join the Church, without being baptized. When I inquired why the baptism was objectionable, the very truthful reason was given, "Because by being baptized you are openly repudiating the church of your fathers." I had not thought before of baptism as directly involving this, but the idea seemed both sound and attractive. So I answered that in being baptized I was merely following the example of two of our ancestors to whom she, as a good Presbyterian, ought to be deeply grateful;-the first being he who, as a Pagan, had embraced Christianity; and the other, he who had rejected Catholicism,-
both thereby openly repudiating the church of their fathers!

     I would add that after the matter was absolutely settled by the baptism, my mother took it in good spirit, and even tried, upon occasions, to defend the New Church.

     When, after some preamble, I broke the news to my father, to my great surprise and relief he said, "I am glad to hear it, for in Boston there are a number of men who profess that faith whom I have known for years and have had business with and for whom I have the highest respect. Besides, there is my friend, David McCandless, here at home." I have always thought that my father, had he been a younger man, might have received the true Doctrine. One thing I often noticed and this was that he seemed always to think more of a man when learning that he was a Newchurchman. On account of this, during his last illness, in a talk we had, I told him that when he entered the other world he would surely meet with those who professed the New Church, and if he would stay with them and take their advice, all would be well.

     We attended the New Church services for the first time February 20th, 1870, the day we were baptized. The anniversary of this date I have ever since celebrated with deep gratitude,-a gratitude that is now shared by my children, to whom, in their descendants, I look to perpetuate our "Family Day" through the happier ages to come.

593

And perhaps, on those far distant occasions of thanksgiving for their spiritual heritages, a numerous progeny may sometimes sing the old song:

Here's to The Day we love the most
     Of all days in the year;
To us it typifies the best
     Of all our hearts hold dear;
To us it gave our glorious Church
     That opens Heaven's gate:-
'Tis FEBRUARY TWENTIETH,
     The Day we celebrate!

     II.

     In the early months of my experience as a Newchurchman, an event occurred that made an impression on my mind second only in importance to that produced by baptism. It occurred as follows:

     At the date in question, I was living with my friend and partner, Franklin Ballou, who had been married shortly before the date of our baptism, and whose home was in Allegheny City, a mile or so from our office, in Pittsburgh. On this particular morning, Mr. Benade, who had been invited for dinner the evening before and: who had remained over night, accepted my suggestion to walk over to Pittsburgh, instead of taking a car. Frank, who was detained by something, told us not to wait for him.

     As we started up the grade on Western Avenue, I remember that I began decanting upon the exhilarating contrast to the Old Church presented by the rational position of the New Church,-as the latter expected a man to believe only that which appealed to his reason.

     All the way up the hill I enlarged upon the inspiring theme, with instances of various old church falsities and contradictions that one was asked to shut his eyes to and swallow! During this, talk Mr. Benade said nothing,-perhaps because of the upgrade, or because I did not give him a chance, or because he thought it advisable, as he often did, to allow an enthusiastic speaker to blow off his steam.

594

But, at last, we reached the top of the hill and were upon level ground, just opposite the Painter mansion, when Father Benade opened up as follows:

     "Mr. Childs,"-this was before he used my Christian name,-"do you not believe that the Lord has made His Coming through the writings of Emanuel Swedenborg?" "Why, certainly," I answered. "Then," he continued, "if it is the Coming of the Lewd, is it not, really, the Lord' who is speaking in these books, and not Swedenborg?" "Yes," I replied, "it would seem that this must be so." "Well, then, Mr. Childs, if the Lord, in these books, tells you something you cannot understand, is it the more rational to accept it, or to reject it?'"

     This was all. I felt that I was knocked down and out, and it took several seconds to recover sufficiently to answer, "If it is the Lord speaking, one must accept."

     It seemed to me that, at that moment, an obscuring cloud passed away, leaving a clearer vision.

     My mind was filled with the idea all day, but I carefully avoided, making any mention of it to Frank until the right time, when I might give him a salutary surprise similar to that which I had experienced. Therefore, at the close of the day, when we were leaving the office, I suggested that we walk down home, as it was a pleasant evening.

     When we reached the suspension bridge to Allegheny, it was very easy, by a few remarks relative to the Old Church doctrine of keeping the understanding in obedience to faith, to get Frank started upon exactly the same line of talk as that which I, with such personally disastrous results, had delivered that morning to Father Benade.

     After getting Frank sufficiently warmed up, I seized a convenient opening and remarked: "But, do you know, an idea occurs to me, and let me ask you: Don't you believe that the Lord has made His Coming through the writings of Emanuel Swedenborg?" This Frank admitted. "Then," I proceeded, "if it is the Coming of the Lord, is it not, really, the Lord who speaks in these books, and not Swedenborg?" Frank assented to this also, and I confidently propounded the third question:

595

"Well, then, if the Lord, in these books, tells you something you cannot understand, is it the more rational to accept it, or to reject it?"

     But instead of falling before this closing shot, as I had done, Frank stopped, and, transfixing me with a piercing glance, demanded, "Waiter, where did you, get all this"

     There was nothing left but to explain to Frank how our venerable pastor had served it to me that morning, and that I had been waiting all day for the opportunity to pass it along to him!

     It is to be added that, in both cases, it was a sort of New Church "instantaneous conversion!" From that time onward neither of us questioned the authority of the Writings.
JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY C. TH. ODHNER 1917

     CHAPTER XII.

     The four years following the "grand tour" were to Mr. Pitcairn the auroral years of courtship, and we need not wonder therefore that he spent about half of his time in Philadelphia,-the city which contained the two special objects of his affections,-his sweetheart, and the Academy. As to the history of the Church during these years, (1879-1853), we must confine our account to a few of the most salient features.

     The winter of 1879-1880 was marked by a course of very interesting lectures which Mr. Benade delivered to the Advent Society on "The Antiquities of the Ancient Church." The venerable Bishop now, for the first time, presented in systematic form the results of his life-long studies in spiritual archeology, illustrated by his own recent explorations in Egypt and Palestine. An abstract of the lectures was reported by Mr. John Whitehead and published in a long series of installments in the NEW JERUSALEM MESSENGER and MORNING LIGHT.

     On June 3d, 1880, the Theological School of the Academy brought forth the first-fruits of its work in the graduation of six young men; two of them, Mr. E. C. Bostock and Mr. John Whitehead, received the degree of Bachelor of Theology, while four-Mr. Andrew Czerny, Mr. George Lang, Mr. W. H. Schliffer, and Mr. E. J. E. Schreck-received the degree of Bachelor of Arts.

596

Two days later Mr. Bostock and Mr. Whitehead were ordained into the priesthood of the New Church; Mr. Bostock returned to Chicago to assist the Rev. W. F. Pendleton in the New Church day school, which had been opened on the West Side; Mr. Whitehead, somewhat later, was called to Pittsburgh to assume charge of the pastorate which had been vacated by the Rev. H. C. Vetterling.

     The "American Conference of New Church Ministers" met this year in the Cherry Street Church, on June 9-14. It appears to have been a well attended meeting, and the reporter to the MESSENGER expressed his surprise at the many young people present, especially the number of young ladies who listened with the greatest interest to the long papers and discussions on abstract doctrinal subjects. It was the last meeting of the Conference as an independent body, for it now became organically connected with the General Convention.

     Very few of the Academy men attended the General Convention, which was held in Portland, Me., June 18-21, 1880, and which was overwhelmingly "New England" in its composition. On June 19th the Academy held its third annual celebration in the picnic grounds near Alnwick Grove, Pa., in the immediate neighborhood of the tract of land which, some twenty years later, was named "Bryn Athyn." The Chancellor now for the first time presided over the celebration, at which-four associate members,-Dr. G. R. Starkey, Dr. E. A. Farrington, Captain Alfred Matthias and E. S. Campbell, Esq.,-were introduced into the newly established "Collegiate" or second degree of the Academy. The membership had now been established in a trinal order, the Council, the College, and the Associate members, with definite duties assigned to each degree.

     In the fall of this year the enemies of the Academy found a fine occasion for an open attack, on account of the unwise and unauthorized action of Dr. R. L. Tafel in granting, in the name of the Academy, the degree of "Bachelor of Divinity" to one of the Conference students.

597

This provoked a great outcry inasmuch as this was a degree which in England was granted exclusively by the Established Church, and inasmuch as, further, Dr. Tafel was a professor in the "New Church College," which belonged to the General Conference and not to the Academy. Mr. Giles, on this side of the Atlantic, took up the outcry against the Academy and there was quite a controversy in the MESSENGER, until it was explained that Dr. Tafel had acted under a misapprehension, and the title of the degree was changed to "Bachelor of Theology." The incident had unfortunate results, for Dr. Tafel was henceforth the object of constant suspicion; and was forced to withdraw, for a time, from his professorship in the "New Church College;" and the MORNING LIGHT, which had been established by Mr. James Speirs, of London, in 1878, before long assumed and consistently maintained an unfriendly attitude towards the Academy.

The month of January, 1881, witnessed the publication of the first issue of NEW CHURCH LIFE, a small monthly journal of eight pages in double columns, edited and published by E. P. Anshutz, with the assistance of some of the students of the Academy. To Mr. John Pitcairn belongs the honor of having suggested the name of this journal, in which, to the end of his days, he took a most keen and unfaltering interest. Not only did he make it possible, in an ultimate sense, for the paper to survive, but for thirty-five years he remained an active counselor to the successive editors, and we may truly say that his moral and intellectual support of the great use, represented by the LIFE, was of even greater value than his financial aid.

In the NEW JERUSALEM MESSENGER for Dec. 4th, 1881, pp. 394-395, We find a communication from our friend, John Pitcairn, in answer to a letter from his cousin, John Pitcairn, of Hannibal, Ohio, who had defended the conscious communication with angels and spirits by members of the New Church. The answer is of such vital interest and importance that we quote it in whole:

598

     "THE DOCTRINE OF THE NEW CHURCH ABOUT INTERCOURSE WITH SPIRITS.

     "Editor of the MESSENGER: In your issue of November 30th, there is a letter from my cousin, Mr. John Pitcairn, which, by some of my acquaintances, has been ascribed to me, and as the views therein contained are not my views I trust that you will favor me with space in the MESSENGER to correct any possible misapprehensions respecting the views which I hold in regard to Modern Spiritualism.

     "Spiritual manifestation, as a possible fact, is doubtless admitted by every intelligent receiver of the writings of the New Church, since Swedenborg, in very many places, states that spirits do communicate with men. The position that the MESSENGER has taken, namely: 'That according to our doctrines such communication is disorderly, and that disorderly spirits alone indulge in it,' I think should be sustained by some quotations from the Writings, so that Mr. Pitcairn, and other professing Newchurchmen who admit that 'Swedenborg has given to mankind the only spiritual philosophy that [they] know: of,' may see that this philosophy teaches that 'by intercourse with spirits men are brought into such a condition as to their souls, that they are speedily in danger of their lives, for this is more dangerous than men suppose' and 'how easily human beings may be led astray . . . by spirits who represent themselves to men according to the quality of the love of each.' (Doc. Vol. II., pp. 232, 210). And if they think that new truths may be received through the instrumentality of spiritualists, let them consider what Swedenborg says, namely, 'Permission is not given to any spirit or angel to teach any man on this earth in divine truths, but the Lord himself teaches every one by the Word, and He teaches so far as man receives good from the Lord in his will, and he receives it so far as he shuns evils as sins.' (DE VERBO 13.) 'Moreover it is not conceded to any spirit to teach man nor to lead him except from cupidity; but the Lord alone wishes to teach and lead man, which never could be done if spirits had anything of the corporeal memory.' (S. D. 4001.)

599

"In the APOCALYPSE EXPLAINED, 1182, we read: 'When spirits speak with man they come out of their spiritual state into the natural state of man, and in this case they know that they are with man and conjoin themselves with the thoughts of his affection, and speak with him from those thoughts. The speaking spirit is in the same principles with the man to whom he speaks. From these considerations it is evident to what danger man is exposed who speaks with spirits, or who manifestly feels their operation. When a spirit from similar affections favors man's thoughts or principles, then one leads the other, as the blind leads the blind, until both fall into the pit. The Pythonics formerly were of this description, and likewise the magicians in Egypt and in Babel, who by reason of discourse with spirits and of the operation of spirits, felt manifestly in themselves, were called wise; but by this the worship of God was converted into the worship of demons, and the Church perished; wherefore such communications were forbidden the sons of Israel under penalty of death.'

"Mr. Pitcairn regards 'Spiritualism as a necessity of the age,' as it teaches a continuous personal life, and that man is a spiritual being.' This same reason is often given by other Newchurchmen who favor Spiritualism; but let us see how belief in another life, induced in this way, is regarded in the Writings. 'That it is a law of the Divine Providence that man should not be compelled by external means to think and to will, thus to believe and love the things which are of religion.' (D. P. 129.) 'That no one is reformed by miracles; and signs because they compel.' (D. P. 130) 'That no one is reformed by visions and discourses with the deceased, because they compel.' (D. P. 134) 'That no one can be reformed by discourses with the deceased is evident from the words of the Lord concerning the rich man in hell. Speaking with the dead would produce a like effect as miracles, concerning which just above, namely, that man would be persuaded and driven to worship for a little time; but because this deprives man of rationality, and at the same time shuts in evils, as was said above, this enchantment or internal bond is loosed, and the evils shut in burst forth, with blasphemy and profanation; but this takes place only when spirits induce some dogma of religion, which is never done by any good spirit, still less by any angel in heaven.' (D. P. 134: 1-2.)

600

'Compelled faith, such as that which enters by miracles, does not inhere, and also might be prejudicial to those with whom faith might be implanted by the Word in a state not compelled.' (A. C. 10,751) 'Moreover, to present spirits and souls of the dead to the eyes of man is repugnant to the wisdom of the Lord, who does not break man, but bends him.' (S. D. 2393.)

     "I shall not occupy space by further quoting passages at length where communication with spirits is forbidden, but will simply refer to the following, which show 'how easily human beings may be led astray by spirits,' and 'that spirits entice man a thousand ways to follow them. . . but woe to those who do so.' (Doc., Vol. II., 209, 210.)

     In HEAVEN AND HELL, 249, we are taught that it is 'dangerous' to speak with spirits. In ARCANA COELESTIA, 784, that it is 'most perilous' to man. In the SPIRITUAL DIARY, 3781, 'how dangerous it is.' In SPIRITUAL DIARY, 1622, 'that spirits narrate fictitious things, and lie. . . . That if permitted to relate what heaven is, and how it is with the things in heaven, they would relate so many lies that man would be astounded; and indeed [relate them] with asserveration; wherefore it was not permitted to me to have any faith in those things which they narrated.' That 'they induce the strongest persuasion that it is the Lord himself who speaks and who commands, that man cannot but believe and obey.' In S. D. 2860, 2861, that 'they feign to be others,' and that 'there are those who can assume the personality of others so dexterously that it can scarcely be known to be otherwise' [than that they are those persons].

     "My cousin, Mr. Pitcairn, has narrated part of his personal experience with spiritualism and spiritualists; and, with your permission, I shall give you a little of my own personal experience; wishing it to be understood, however, that I attach but little importance to personal experience in spiritual things that does not confirm the truths given to us by the Lord through his servant, Emanuel Swedenborg.

601

"Within the past ten years I have known seven or eight professing Newchurchmen who have been seduced by Modern Spiritualism; and I have noted how the above mentioned teachings of the Church have been confirmed by these cases. Five of the persons referred to were mediums, and they affirmed that the Lord appeared to them, and had either a 'mission' for them, or gave them 'great comfort.' In one of the cases it was claimed that Swedenborg communicated through a medium to the credulous Newchurchmen, that he (Swedenborg) had made certain mistakes in his theological writings, which he would like to have corrected. What the mistakes were I did not learn. The persons alluded to did not seem for a moment to consider that 'spirits induce the strongest persuasion that it is the Lord himself who speaks,' and that 'they narrate fictitious things, and that they lie.'

"In regard to 'truths' revealed through spiritualistic mediumship, it may be interesting to state that several years ago I took occasion to obtain the opinion of leading spiritualists respecting the Lord and the Word. I called upon a lady wine devotes all her time to lecturing, and who claimed to be acquainted with all the prominent spiritualists in the United States. In reply to my inquiry; she stated that opinion of leading spiritualists is, that the Lord was simply a good medium; that the idea of His being God was absurd, and as to the Word, it was simply a history of the Jews, and beyond that had no value. A few months after this interview I called upon a spiritualist who is well know, not only in this country, but also in Europe, who confirmed this statement of the lady above referred to. I have also conversed with many spiritualists who are not publicly known, and I do not believe that I do them injustice in saying that faith in the Lord, and reverence for his Word, are weakened in a degree corresponding to the depth of their immersion into Spiritualism. With a Newchurchman, who treads on this forbidden ground, and who has in his mind the truths of doctrine is relation to the Lord and the Word, the spirits are more wily, 'and conjoin themselves with the thoughts of his affection, and speak with him from those thoughts," (A. E. 1182); but the constant effort of these disorderly spirits, (and all are disorderly who seek to communicate with men), is to alienate man from faith in the Lord and belief in his Word.

602

Then let Newchurchmen who are desirous of knowing about spiritual things go to the Word and to the Writings of the Church as revealed by the Lord through his servant, Emanuel Swedenborg, and not to spirits who 'narrate fictitious things and lie.'" JOHN PITCAIRN, JR. Pittsburgh, Pa,

     On April 15th, 1882, Mr. Pitcairn left New York for a business trip to England. We quote a few extracts from the diary which he kept during this journey:

     "Liverpool, April 25, 1882. Called on the Rev. R. J. Tilson this morning. He was very much interested in an account of the Academy work in America and in hearty sympathy with it. He seems to have steadily progressed since I last saw him, and promises to be one of our most useful ministers."

     "London, Tuesday, May 2, 1882. Academy meeting this evening at Dr. Tafel's. Present, Dr. and Mrs. Tafel, Mr. and Mrs. Speirs, Mr. and Mrs. Whittington, Mr. and Mrs. Arthur Faraday, and myself. A paper by Mr. Buss was read, reviewing the discussion on the Integrity of the Word, and it was decided to send it to America to be used either in the WORDS FOR THE NEW CHURCH Or in NEW CHURCH LIFE.* A letter to Mr. Benade, written by Mr. Whittington, was read and approved. The letter gave an account of the work of the Academy in England, and was composed in compliance with an arrangement, recently decided upon, to have a regular correspondence between the Academy in England and America. The latter part of the evening was of a social character, after the American fashion, and it was decided to have this feature more prominent in future meetings."
      * As far as we know, this paper was never published. C. Th. O.

     "Tuesday, May 9, 1882. Took part in the lesson given this morning by Dr. Tafel to his theological students, hit. Robinson and Mr. George Smith. The doctrine of degrees was illustrated by diagrams. Dr. Tafel has two students, and the College two, and Mr. Smith informs me that one of the latter intends leaving, he is so dissatisfied."

603

"Sunday, May 19, 1882. Met Mr. G. C. Ottley this afternoon. He was educated in France and is now preparing for the New Church ministry. He seems to be much interested in the work of the Academy and in entire sympathy with its principles." The purpose of Mr. Pitcairn's journey to England was to place a loan for the Union Oil Company, with which he was connected, but in this he was unsuccessful owing to the influence of the Standard Oil Company. Finding that the loan could be placed in America, he left London on June 3d and arrived in New York, June 12th.

On June 29th of this year the Academy suffered a serious loss by the death of its Vice-Chancellor, the Rev. James Park Stuart, "the General,'' as he was affectionately termed by his friends on account of his military bearing. It is a pity that no one has as yet undertaken to write a biography of this eminent Newchurchman, who was "the founder" of so many important institutions in the New Church. Of Scotch-Irish ancestry, he became a minister of the Presbyterian Church, but was converted to the New Church in 1845, and united with the "Western Convention of the New Jerusalem." On July 14th, 1847, he was ordained into the Ministry of the New Church, and served for a number of years as the pastor of the Cincinnati Society. While here he was the chief instrument in founding and organized the Urbana, University in the year 1849, and his deep interest in distinctive New Church education led to an intimate correspondence and friendship with the Rev. W. H. Benade. We may say, without hesitation, that he was the most intimate friend Mr. Benade ever had. In 1853 he founded THE NEW JERUSALEM MESSENGER, the first New Church weekly magazine, which he edited and published in New York until the year 1867, when he was called to the pulpit of the St. Louis Society and organized the "Missouri Association," of which he was the General Pastor. He afterwards served successively as pastor in Glendale and Wyoming, Ohio, and in Vineland, N. J., until he removed to Philadelphia, in 1877, to take charge of the Academy's Theological School during the absence of Mr. Benade, and to serve as editor of the WORKS FOR THE NEW CHURCH.

604

As a minister of great learning and theological soundness, as a writer of most refined taste and ability, as a companion of flashing wit and genial and sympathetic personality, Mr. Stuart was not only respected and admired, but also loved, by all of his associates in the early Academy days.

On March 17th, 1883, the old Pennsylvania Association, which was organized in 1845, met for the last time, for at this meeting in, Philadelphia the body changed its name to "The General Church of Pennsylvania" and adopted an Episcopal form of government. This movement, which was by no means a sudden step, had been made possible by the "Compromise Constitution" adopted by the General Convention at Chicago, in 1882, in which the various component Associations were left at liberty "to make such specific rules under the general rules for the regulation of the Ministry as they may consider necessary or desirable." This compromise measure, so manifestly in harmony with the plainest dictates of charity and common sense, was the result of long and earnest efforts of Mr. Benade and Mr. Pitcairn in the Convention's "Committee on the Revision of the Constitution," of which both of them were members; had the General Convention remained faithful to its compact of 1882, the New Church in America might never have been split asunder.

The meeting of the General Church in 1883 was, indeed, a momentous event in the history of the New Church, for now for the first time was one of its constituent bodies actually organized in the form of a Church, composed of individual members as a nation is composed of its citizens, and independent of the will of temporary majorities at annual meetings, shifting from place to place. A Church had been established unrestricted by geographical limitations and therefore able to gather within its folds all those who were inspired by the same spiritual ends and principles. Al Priesthood had been instituted, in trinal order according to the plain teaching of the Writings, free from lay-control and led by an actual head who possessed the power "to make or to mar."

605

And the distinctive functions and uses of the laity of the Church were clearly defined and relegated to a "Council of the Laity," of which John Pitcairn was elected the chairman.

     The annual "Commencement" of the Theological School of the Academy, on June 10th, 1883, brought with it the graduation and ordination of the three remaining students, Messrs. Czerny, Schliffer, and Schreck. Of these, Mr. Czerny migrated to Pittsburgh, to assist in the day-school, which now had been established there; Mr. Schliffer accepted a call to the German New Church Society in Chicago, where he was to labor under the direction of the Rev. W. F. Pendleton; and Mr. Schreck accepted a call to Allentown, Pa., where a society of mushroom growth had been established through the missionary lectures of the Rev. Arthur O. Brickman.

     This virtually emptied the benches of the Theological School, and the professors were wondering whether a long vacation, was in store for them. But during the summer of 1883 a number of new applicants turned up, quite unexpectedly, and when the school opened, on Sept. 3d, 1883, there were five students to worry the faculty: Mr. Enoch S. Price, from De Kalb Co., Ill.; Mr. C. Th. Odhner, from Stockholm, Sweden; Mr. Fred. E. Waelchli, from Allentown; Mr. Percy Billings, from London, and Mr. George M. Davidson, from-we do not remember whence. In the preparatory department there was, moreover, a spirited young Southerner, Dandridge N. Pendleton, wine was soon joined by Homer Synnestvedt, an athletic youth from Chicago. All of these were housed at the New Church boarding house of Mr. and Mrs. Aitken, 1718 Green Street, where "the fourth story" immediately became a very lively place.

     We might record many interesting things respecting this remarkably active set of budding "theologs," but as these are not our own Memoirs, we must refrain, much to the regret, no doubt, of our dear old comrades. It may be of interest, however, to describe our first impressions of the Academy School, as we first beheld it,-a small three-story building on a side street, 110 Friedlander Street. The little "parlor" on the first floor contained the "Academy Book Room" and the priceless collection of Egyptian antiquities, while the back part of the first floor was occupied by Mr. Van Horn, the janitor of the school and of the adjoining Church on Cherry Street, an ancient worthy who was wedded to a pipe of unforgettable rancor.

606

With him dwelt his son, Mr. John F. Van Horn, who, a year later, became converted to the New Church and some time afterwards became and still remains the faithful guardian of the "doors'' and all the things within, the jovial friend of all the succeeding generations of students.

     Ascending a dark and narrow stairway we came to the Theological School itself,-two small and stuffy rooms, with many dusty book-cases and a few chairs and tables. After the halls of learning in Stockholm and Upsala, this did not look very promising to us, but the venerable chancellor entered to give us the first lesson in "the Doctrine of the Word,"-"That the Word is the Divine Truth itself,"-and so inspiring was the instruction that within an hour the Academy became to us the greatest University in the world, and the dingy quarters a heavenly "palace of wisdom."

     Some days afterwards we had our first taste of "Academy" social life, at the "monthly supper" of the Advent Society. The sphere was to us the sphere of heaven,-but of all the new and kindly friends we met, none seemed a closer approximation to an actual angel than the beautiful young lady who that very month became engaged to Mr. John Pitcairn.

     (To be continued.)

607

Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     The Bishop of the General Church of the New Jerusalem, on Aug. 29th, 1917, authorized the Rev. Gustaf Baeckstrom, of Stockholm, to administer the sacrament of the Holy Supper and to officiate at marriages, pending ordination into the second degree of the priesthood. On Aug. 16th, 1917, the Bishop authorized Mr. Gerrit Barger, of The Hague, to deliver public lectures for the propagation of the Heavenly Doctrine and to lead in Divine worship; he was also appointed the official representative of the General Church in Holland.

     The New Church Library in Rio de Janeiro is lacking in a set of the first nineteen volumes of NEW CHURCH LIFE, and the following numbers are missing from the later volumes: Vol. 90, nos. 1, 5, 6, 9, 12; 21:2, 3; 23:11; 25:7; 39:4, 7; 33: 4, 12; 35: 1; 36:10; 39:6, 10, 11. Any of our subscribers, willing to dispose of old copies of the LIFE, will confer a favor by sending any or all of these volumes and numbers to Mr. L. C. de La Fayette, Rua S. Carlos 46, Rio de Janeiro, Brazil.

     Prof. Charles Byse, of Lausanne, the author of a number of New Church works in the French tongue, has recently published a volume, entitled LA PROVIDENCE D'APRES SWEDENBORG, (Providence, according to Swedenborg). In a card just received from Prof. Byse, correcting: an erroneous statement in the LIFE, the venerable author writes: "I never was a member of the 'Eglise Vaudoise du Piemomt,' and I have not even seen those Italian valleys. I am, nevertheless, a 'Vaudois,' consequently a Swiss, being a citizen of the 'Canton de Vaud,' whose capital, or, rather, chief town is, as you know, Lausanne. The same confusion was made by Villemain, the great French historian, concerning a fact in Cromwell's time. Thanks for the NEW CHURCH LIFE. I profited very much by your admirable book on Servetus. Kind regards to Mr. Iungerich."

608

     Owing to the financial depression resulting from the war, Pastor Bronniche's Danish-Swedish magazine, the NORDISK NYKIRKELIGT TIDSKRIFT, did not appear this year until late in the summer when the issue for January-June reached us. Among other interesting articles in this well-conducted journal we notice a further "Contribution to the History of the New Church in Denmark," by the editor, consisting of letters from Augustus Nordenskiold and Assessor Bergklint, and other early "New Church alchemists." From the same pen there is also a sketch of the life and work of the Rev. Christian William Winslow, who, for many years, was the leader and minister of the New Church in Copenhagen, and who recently died at Santa Cruz, Cal., at the age of 89 years.

     The MONATBLATTER, edited by the Rev. Alfred Gorwitz, of Zurich, Switzerland, continues to appear at more or less irregular intervals. One of the recent issues contained the first installment of a German translation of the BRIEF VIEW; another contains belated reports of the annual meetings of the Swiss New Church Union and the German "Swedenborg Verein," in 1915 and 1916, and also an account of the visits made by Pastor Gorwitz, a year ago, to the various New Church centers in Perlin, Vienna, Budapest, Gyorkony, Prague and other places in the Central Empires. It is a relief to know that these struggling little circles have survived, thus far, and are looking forward to brighter days "after the War."

     New Church people often find it difficult to convince their outside acquaintances that the Old Christian Church actually does teach the monstrous doctrine of three gods, and the young people in the New church are sometimes inclined to think that their parents and teachers are over-stating the chief charge against the Old Church. Professor Odhner's recent tract, entitled THE THREE GODS OF "CHRISTIAN" ART, should therefore prove of educational as well as missionary value, for by its ten horrible but necessary and convincing illustrations it, not only proves the pagan origin of the "orthodox" Christian doctrine, but also clearly demonstrates the actual tritheism of the dogma as expressed throughout the ages by the officially inspired Christian Art.

609

The tract is sold by the Academy Book Room, Bryn Athyn, Pa., at ten cents per copy, or twenty copies for one dollar.
PROPAGATION OF TRUTH BY THE LAITY 1917

PROPAGATION OF TRUTH BY THE LAITY GERRIT BARGER 1917

Editor NEW CHURCH LIFE:
     The article in your issue for March, p. 166, on "Licensed Lectures," prompts me to write a few lines. If the attitude of the Rev. J. F. Buss is correct, what would become of the efforts of so many lay members of the Church in propagating its Doctrines, that is, in preaching its truths? If Evangelization ought only to be carried on by ordained ministers, all the zeal of isolated receivers must, according to that explanation, be bottled up.

     I have been trying now for nearly forty years to bring the truths of the New Church to my countrymen in Holland in their dense darkness. I have published books and tracts and even given public lectures because my overwhelming love for the cause of the New Church would not let me be quiet. Does Mr. Buss disapprove of that work because I was not ordained? Think of the joy of those people who now love the Church on account of it! And there has been a host of other isolated receivers who did the same thing and were pioneers in their country and district.

     But one effect this letter has had. Since I have been drawn by pure logic to embrace the doctrine of Authority and have joined the Academy and the General Church; I see that License for my work in Holland will be of great use in that work, and I am writing, with that view, a special letter to my Bishop.
     Affectionately yours,
          GERRIT BARGER.
The Hague,
     July 9th, 1917.

612

SOME COMMON QUESTIONS 1917

Editor NEW CHURCH LIFE:

     I.

     Said a newly-wed bride to her husband's pastor like Will's religion. It looks so sensible and practical, and it is certainly more Christian than any other. I find many things hard to believe. For instance, all the revelations about the other world. In our church we were supposed, of course, to believe in a heaven and a hell, and in spirits, too; but do you know, I don't believe we really did! It all makes me feel spooky and superstitious. Besides, I know all my friends will think me queer if I say such things in earnest."

     II.

     "Then there is the doctrine about marriage in heaven. That is all so sweet and romantic, and I do want to believe it. But every time I read what Jesus said to the Sadducees, it seems impossible to square the two ideas. Surely we ought not to fly in the very face of his own words, or turn them directly about by some ingenious Interpretation, even though it is logical, as explained in CONJUGIAL LOVE, that if we are the ones who are the inhabitants of the other world, we cannot get rid of our sex and still recognize ourselves or each other."

     III.

     "But there is another matter, still more serious, for I understand that your doctrine of the sole Divinity of Christ is the corner-stone of the whole religion. Now that doctrine that the whole Trinity is in Christ bodily, that His soul is what is called the Father, and His body the form, or the Word of Truth, which is the Son, or the Humanity as revealed in the flesh, and even that about the Holy Spirit being the operation that goes forth from Him,-all this looks so reasonable until you begin to read how he always spoke and prayed to the Father. The Father even Spoke to him with an audible voice out of the sky, saying, 'This is my beloved Son, in whom I am well pleased.

613

Hear ye Him!' Now, of course, I know that there cannot be three Gods, and that my former idea was just that. Yet the more I read the more I am troubled. I can see now how so many are driven to the conclusion that the invisible Father is the only real God, and the Christ is called His Son only as the Prophets were, but in a more eminent degree, as a man filled more fully with His Spirit than any other before or since."

     IV.

     "Then how about the miracles? It amazes me how lightly you pass over a little matter like the sun standing still or making bread to rain from heaven, and all that. Of course, I admire Will for his naive faith,-but it is by no means so easy for me. I was brought up in the atmosphere of modern scientific thought, and you have got to show me."

     I have numbered these questions because I would like your readers to send in such answers to any or all of them, as they have found helpful. Surely there is nothing unusual in this young woman's experience. What are the answers?
SOCIAL SONG BOOK 1917

SOCIAL SONG BOOK P. B. P 1917

Editor NEW CHURCH LIFE:
I have been hoping that the new SOCIAL SONG BOOK, just published by the Academy Book Room; would receive a more attentive welcome in the pages of NEW CHURCH LIFE. We have so long been without it, that we have become habituated to the lack, and yet there is very great need of such a book. For in our Church we have many social occasions, both of whole societies and of various organizations within the Church, particularly such gatherings of ex-students of the Academy school which so well serve to strengthen our affection for our heavenly cause. And on these occasions we need to sing, and we love to sing such songs as express our common affections for church, country and home.

614

These affections grow by being given expression in song, and now at last we have the words and the music presented to us in, a handy little volume, which can easily be passed around the table at banquets, and readily held in the hand as we rise to join our voices together in song.

     But there are many disappointments when we come to examine the little book. First of all the title page which, while it gives us the necessary information, is hopelessly inartistic.

     We are told in the preface that stubs are placed in the book, to which may be attached additional songs, which may be the special favorites of various organizations within the church. But, alas, where are: the stubs? It was a delightful idea and quite practical. Every organization within the Church will have a song that it would like to add to this book. Why should the preface promise this useful addition to the book, and then the stubs be omitted?

     The collection of songs in the book is very good, and there is a pleasing variety. There are songs of the Church, and of the Academy, national songs, and songs of home and school, as well as songs for weddings, birthdays, memorials, and other occasions. In the main, it is well arranged, but there are a number of songs of a less general character, such as the Phi Alpha Marching Song, the Theta Alpha Song, and a number of songs for men's: voices only, which should be grouped at the end of the book. One song is a decided violation of good taste, for it takes the music of a Hymn, "We Are Watching," which was a favorite in the old HOSANNA, and is now in use in our Hymnal. It takes away from the sacredness of the hymn, especially to the youth of the Church, if its music is used with other words, particularly on secular occasions. Another song which is quite out of place is "Mary of Argyle," which is truly a solo song and has no place in a book for choral use.

     The SOCIAL SONG BOOK gives much evidence of hasty or scanty editing. This is particularly true of the index. All songs should be indexed both by their title and their first line, but if we want "O Columbia, the Gem of the Ocean," we must here look for the "Red, White and Blue."

615

"O Red and White, We Honor Thee" is found indexed only as "Academy Colors;" and if we desire the song, "O Mansion, Set Upon a Hill," we must look in the index for "To Our Academy." We also find many evidences of careless proof reading, as, for instance, the wrong notation on page 197, and the words at the foot of page 122. Shades of Robert Burns! What is the meaning of "To Bield Should My Bosom Be?" Burns wrote it, "Thy Shield Should Be My Bosom."

Finally, the charge for this little book is one: dollar, which seems quite too large for so small a volume, especially when compared with other publications of the Academy Book Room, Even the prevailing "high cost of living" does not explain it. At least one copy of this book should be in every home in the General Church; each society should own a number of copies; and every student in the Academy schools should possess a copy. But the present price quite prohibits this general use of a book which has little value for individual use, but great value for a whole group of people to use in common. P. B. P.

616

Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. As usual, there is a dearth of summer news from Bryn Athyn. A number of families and individuals have been away on their vacations, while the majority of the young men are in the Service. Nevertheless there are a few incidents worthy of note. During the summer Bryn Athyn had two war-weddings. In June, Lieut. Randolph W. Childs and Miss Hazel Damon were married in the Chapel of Benade Hall. Lieut. Childs is now performing his duties as Aide to General Stillwell of the Pennsylvania Army Division. The second wedding was that of Mr. Loyal D. Odhner and Miss Flora Waelchli, just before the departure of the young bridegroom for the officers' training camp at Fort Oglethorpe, Ga. Bishop W F. Pendleton officiated at both ceremonies. In August we were visited by the Rev. Andrew Czerny, of London, whose many friends in Bryn Athyn were glad to see him. Mrs. Curtis Hicks, of New York, spent part of the summer here with her children, as did Mr. and Mrs. Geoffrey Childs, also of New York.

     The friends of Bishop and Mrs. N. D. Pendleton; are congratulating them upon the birth of a daughter Mr. and Mrs. Leonard Gyllenhaal are also being congratulated upon the birth of a baby boy, the representative of the sixth generation of this old New Church family.

     Bryn Athyn's famous "Korn Fest" was revived this year by the Civic and Social Club. On Labor Day evening, young and old, accordingly, hied themselves to Fetter's Woods, and immediately and with great dispatch indulged in a race to see who could consume the largest amount of corn and watermelon. If prizes had been offered, it is safe to say that nearly everyone would have been winner.

     Early in September, the advance army of cleaners, composed of the scholarship-students at the school, "went over the top," and an intense sphere of housecleaning has pervaded the Campus ever since. The Dining Hall Bell once more peals its notes out over the whole vicinity and from evidence thus far observed, considerable activity may be expected this fall as far as the School is concerned.

     The sudden death of Mrs. C. Th. Odhner, on Sept. 3d, came as a shock to young and old, especially the thought of the many little folks thus left motherless. The warm sympathy of her many friends go forth to them and to her bereaved husband, and the memory of this genial and hospitable lady will long remain in our midst. F. F.

     GLENVIEW, ILL. Owing to indolence, inattention, forgetfulness and procrastination, the scribe of Glenview happenings has failed to record the social events of this lively society. A postal card from the editor acted like an accusing conscience; hence this letter.

     On the 19th of June our usual banquet was unusual because large number of friends from the Chicago Society of the General Convention were present by invitation and because it occurred on the 17th, as a matter of convenience to the greater number. Mr. Alvin E. Nelson acted as toastmaster, and we remember that Mr. L. Bracket Bishop, Mr. R. O. Barler, Mr. W. H. Junge, Dr. G. Starkey, Dr. Harvey Farrington and the Rev. W. B. Caldwell were the chief speakers. Mr. R. Mathison read a poem on Swedenborg.

617

The banquet in common was productive of renewed fellowship and good feeling between the individual members of the two branches of the Church. The Fourth of July was celebrated with more than ordinary enthusiasm owing to our war-stimulated patriotism. The people in the neighboring village of Glenview had a parade of imposing proportions with historical and patriotic floats representing various features of the war. Some of our people took part and the procession came up to the park and traveled the circular road. It was received with enthusiasm. Afterwards, under the management of Mr. Louis S. Cole, the Rev. Gilbert H. Smith exhibited his boy scouts in a drill and flag raising. Dr. J. B. S. King read portions of President Wilson's speech, giving reasons for the United States entering into the war.

     In August we had a very pretty wedding, when Miss Dorothy Fisk, niece of Mrs. R. Reuter, was married to Mr. Herbert Peterson, of the Rev. J. Headsten's society. After a short honeymoon the bridegroom left to take his station as a soldier in the National Army.

     Stimulated by the food conservation propaganda, vegetable gardens have been more common and larger than usual; even Dir. King raised two large squashes. K.

     PENETANGUISHENE, ONT. On invitation, a visit of ten days was made to Mr. William Evens and family, at this town, about a hundred miles north of Toronto, and with Mr. John Evens and Mr. Archie S. Evens, and their families, on their farms at Randolph, five miles west of the town. Services were held at the home of Mr. Evens on Sunday, July 15th. The three families together made the number present, seven adults and seven children. The services included the baptism of an infant, the sermon, and the administration of the Holy Supper, in which all the adults took part. On Wednesday evening, July 18th, we had a doctrinal class at the home of Mr. John Evens, at Randolph. And on Sunday, July 22d, we again held a service at the home of Mr. William Evens in Penetang. The attendance was the same as before, with the addition of a lady friend of the family. J. E. BOWERS.

     LONDON, ENGLAND. The "New Church Day" was celebrated here on Sunday, June 24th. Divine worship was held at 4:30 p. m. after which tea and, light refreshments were served to about forty participants. Our pastor, the Rev. Andrew Czerny, in his address, directed our minds to the subject of the Establishment and Growth of the New Church. Papers and speeches by various members of the Church followed, bringing out the various states of the Primitive Christian Church and accentuating the difference between it and the crowning Church of the Second Coming of the Lord.

     The sphere of the meeting for the time being dispelled the thought of the great war raging not far away, but the fact was recalled to our attention by two features, on the one hand, the notable absence of our gallant young men, and, on the other hand, the presence among us of three loyal Canadians, from Kitchener,-Mr. Victor Waelchli, Mr. Harold Kuhl, and Mr. Fred. Stroh, whose love of the Church was expressed in speeches describing their delight in meeting with us. A deep feeling of gratitude was felt towards these young men in khaki for their self-sacrificing efforts to join with our own men in order to in a foothold for human freedom, without which our glorious church cannot be established in the natural world. H. H. H.

618

     FRANCE. The former schoolmates and friends of Elisee Hussenet, who, some years ago, attended school in Bryn Athyn, will be interested to learn that he has now served in the French army for more than two years. Since the start of the "drive" on the Somme front he has taken part in the terrible battles at Craonne, Chemindes-dames, etc., and has shown such bravery that he has been awarded the "croix de guerre."

     STOCKHOLM, SWEDEN. The June issue of NORDISK NYRIRKELIGT TIDSKRIFT reports the following persons baptized by the Rev. Gustaf Baeckstrom. March 2, 1917, Mrs. Clara J. Carlson, Mrs. Louisa E. Doyer, and Mrs. Anna A. Matthiesen; March 4, 1917, Mr. and Mrs. John F. Anderson; March 27, 1917, Mrs. Gurli Amalia Kuylenstierna; May 13, John Gunnar, infant son of Mr. and Mrs. J. F. Anderson; May 30, Miss Anna Ingrid Malmgren and Miss Gurli M. A. Cnattingius.

     BRAZIL. Senhor Levindo C. de La Fayette and wife, who left Bryn Athyn, Pa., early in June last, arrived safely in Rio de Janeiro on July 15th. On their return voyage they stopped at Pernambuco, where there has been a New Church society since the year 1903. It was founded by Senhor Custodio F. Meitiriho, who was baptized by Mr. La Fayette in 1900.

619

FIELD OF HONOR 1917

ANNOUNCEMENTS.

ACTON, DARIC, Bryn Athyn, Pa. First class seaman, U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, ELRAD, London, Eng.
ACTON, KAREL, London, Eng.
ACTON, OSMOND, London, Eng. Royal Engineers. Dardanelles Expedition. Reported missing in December, 1915, and since given up for lost.
ANSHUTZ, EDWARD R., Fort Washington, Pa. 9th.
APPLETON, Pte. ALROYNE, Colchester, Eng.

621

APPLETON, Pte. SANFRID W., Colchester, Eng. Royal Flying Corps.
ASPLUNDH, Capt. EDWIN T. Bryn Athyn, Pa. Engineers, U. S. N. A. Camp Hancock, Augusta, Ga.
BARGER, Corp. GERRIT, Bryn Athyn, Pa. Engineers, Camp Hancock, Augusta, Ga.
BARNITZ, GARNER, Glenview, Ill. Co. M, First Inft., U. S. N. A. Camp Grant, Rockford, Ill.
BARNITZ, Corp. HENRY L., Glenview, Ill. Battery A. 20th Cavalry, provisional Field Artillery, Fort Riley, Kan.
BELLINGER, SERGT. FRED., Toronto, Ont., Canada. Artillery.
BELLINGER, SAPPER THEODORE, Toronto, Ont., Canada. Active service in France.
BOND, Sergt. ARTHUR, Kitchener, Ont., Bramshot, England.
BURNHAM, ARTHUR W., Glenview, Ill. O. T. C., Fort Sheridan, Ill.
BURNHAM, CREBERT, Glenview, Ill. 29th Aero Squandron, U. S. Exp. Forces, France.
BURNHAM, LAURENCE B., Glenview, Ill. Co. 36th Inf., U. S. Army, Fort Snelling, Minn.
CALDWELL, Capt. ROBERT B. Bryn Athyn, Pa., Inft. U. S. N. A., Camp Meade. Md.
CHILDS, Lieut. RANDOLPH W., Bryn Athyn, Pa. Aide to General Stillwell, 6th Penna. Inf., Camp Hancock, Ga.
COFFIN, Major ROSCOE, Baltimore, Md. Nt. G. Md.
COFFIN, R. TRISTRAM, Baltimore, Md. N. G, Md.
COOPER, Sapper JOHN F., Colchester, England. Royal Engineers, Egypt.
COWLEY, MALCOLM, Pittsburgh, Pa. Medical Corps, France.
CRANE, FRANK. First class seaman, Medical Corps, U. S. S. "Vermont." c/o Postmaster, New York, N. Y.
DE CHARMS, Lieut. RICHARD, Bryn Athyn, Pa. E. O. R. C., Camp Grant, Rockford, Ill. P. O. address, Am. Soc. Civil Engineers, 220 W. 57th St., New York, N. Y.
DOERING, DAVID F. Milverton, Ont. No. 727,538, 58th Battalion Canadian, 5th Southern General Hospital, Portsmouth, England.
DOERING, FRANK, Bryn Athyn, Pa., 6th Penna. Regt., U. S. Army. Camp Hancock, Augusta, Ga.
DOERING, HAROLD, Bethayres, Pa. 18th Training Batt. 154 Depot Brigade, Bldg. O, 21, Camp Meade, Md.
EBERT, ARTHUR, Allentown, Pa. N. G. of Colo.
FLON, PAUL, Paris, France.
GILL, ALAN, Colchester, Eng. Royal Marines.
GILL, Lieut. REY, Colchester, Eng. Artists' Rifles. Recently killed in action.
GLEBE, NELSON, Kitchener, Ont. Now training in England.
Grant, FRED., Bryn Athyn, Pa. Medical Enlisted Reserve Corps, Allentown, Pa.
GYLLENHAAL, ALVIN, Glenview, Ill. R. O. T. C., Fort Sheridan, Ill.
HICKS, DARRELL, P., Bryn Athyn, Pa. Naval Tr. Sta., Newport, R. I.
HICKS, DONAL C., Bryn Athyn, Pa. 23d N. Y. Regt., U. S. Army, New York, N. Y.
HILL, JOSEPH, Kitchener, Ont. Active service, France.
HOWARD, CONRAD, London, Eng. Wounded, as Dispatch Rider, Mesopotamia, Freeman Thomas Hospital, Bombay, India.

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HUSSENET, ELIE, Paris, France. Wounded at Charleroi, Belgium, 1914. Prisoner in Germany.
HUSSENET, ELISEE, Paris, France. Croix de Guerre, Cited.
JOHNSON, RICHARD, Chester, Va. Signal Corps, Reg. Army. Isthmus of Panama.
JUNGE, FELIX, Glenview, Ill. Ambulance Co. 24 Fort Riley, Kan.
KNIGHT, JOE, Kitchener. Ont. Active service. France.
KUHL, ARMOURER Sergt. HAROLD, Kitchener, Ont. Training in England.
KUHL, Corp. HAROLD, Kitchener, Ont., Can. Training in England.
KUHL, Pte. RUPERT, Kitchener, Ont. Training in England.
LESIEUR, ROBERT, Paris, France.
LUCAS, LOUIS, Paris, France.
MCQUEEN, BENJ., Glenview, Ill. 1st Class Pte., Co. "M" First Infantry, Camp Grant, Rockford, Ill.
MCQUEEN, HAROLD, Glenview, Ill. Co. Clerk Co. "M," First Infantry, Camp Grant, Rockford, Ill.
MORRIS, GEOFFREY, London, Eng.
MOTUM, NORMAN, Colchester, Eng. Army Ordnance Corps, France.
MOTUM, PHILIP, Colchester, Eng. Royal Engineers, Salonika, Greece.
ODHNER, Lieut. MADEFREY A., Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
ODHNER, LOYAL D., Bryn Athyn, Pa. R. O. T. C., Oglethorp, Ga.
PENDLETON, Lieut. W. ALAN., Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
PRICE, LLEWELLYN R., Bryn Athyn, Pa., Engineers, Camp Hancock, Augusta, Ga.
PRICE, RICHARD W., Bryn Athyn, Pa. Aero service, Kelly Field, San Antonio, Texas.
ROSCHMAN, Quartermaster Sergt. SAMUEL, Kitchener, Ont.
ROSE, LEON, London, England. Royal W. Surrey Regt. Killed in action near Albert, France, July 30, 1916.
ROSENQVIST, FRIEDI., Bryn Athyn, Pa. 2nd Artillery, U. S. A., Camp Hancock, Ga.
ROY, CORP. FRANCIS T., Bryn Athyn, Pa. Quartermaster Dept., 6th Penna. Inf.
SCHNARR, Corp. ARTHUR, Kitchener, Ont. Active service, France.
SMITH, Lieut. ROLAND S., Bryn Athyn, Pa. 313th Inf., Camp Meade, Md.
STEBBING, R. A., London, Eng.
STROH, Corp. FRED. E., Kitchener, Ont. 25th Canadian Reserves.
SYNNESTVEDT, Pte. FRED., Bryn Athyn, Pa., Aviation Signal Corps.
SYNNESTVEDT, RALPH, Glenview, Ill. 1st Class Private, Co. M., Camp Grant, Rockford, Ill.
WAELCHLI, VICTOR, Kitchener, Ont., Can. Training in England.
WARREN, BENJ., Kitchener, Ont. Training in England.
WATERS, ALAN, London, Eng. Medical Corps.
WATERS, FRED., London, Eng. Medical Corps.
WATERS, REGINALD, London, Eng. Wireless Operator
WELLS, ARTHUR B., Bryn Athyn, Pa. R. O. T. C., Fort Niagara, N. Y.
WELLS, LEROY S., Bryn Athyn, Pa. Engineers. Training in England.
WILSON, STAFF SERGT. FRANK, Toronto, Ont., Can., 13th Brigade, C. F. A., B. B. F., France.

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SPIRITUAL MANIFESTATIONS 1917

SPIRITUAL MANIFESTATIONS Rev. WILLIAM HYDE ALDEN 1917

NEW CHURCH LIFE
Vol. XXXVII NOVEMBER, 1917 No. 11.
     Those who receive the Doctrine of the New, Church are aware that there are two worlds, the spiritual and the natural, each complete as to phenomena and inhabitants, and separated the one from the other by a distinct step or degree. They are aware that normal intercourse between the two worlds is by correspondence, by an influx of the spiritual world, which is the world of causes, into the natural world, which is the world of effects. Thus in a general sense the natural world is a manifestation of the spiritual world. All the creation below man, and including the animal part of man, is the subject of general influx by which each form is sustained in its own order of life and use. In addition to this general influx, man is the subject of special influxes. With each man there are two angels and two evil spirits, one for the will, one for the understanding, on either side. By an exquisite balance of influx through these he is kept in freedom between good and evil, between heaven and hell. If, of his own choice, he shuns what is evil, and does What is right before the Lord, he thereby draws the angels to him, and strengthens in himself the power of heaven. If, on the other hand, he gives self-love and love of the world free rein, the angels draw away from him, the malign powers approach, and hell flows forth through him and is present in, his will, thought, act.

     But of this relationship neither party is commonly conscious. Man is not conscious of the presence of spirits with him; spirits are not conscious of their presence with man. The thoughts and affections which the man thinks and feels in the outward realm, the spirits and angels think and feel in the inward realm.

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Most closely they are associated together, but yet man and spirit are separated as to consciousness by a discrete degree. This is for the sake of freedom. The man and his spiritual companions, each thinks his own thoughts and feels his own affections, lives his own life; and yet in neither case is thought or affection his own, but with each, dependent upon the other.

     When, for any reason, this order is changed or broken, and the man becomes conscious of spirit or angel with him, or of the spiritual world within the natural world, we speak of the event as a spiritual manifestation, and in this narrower sense we treat of the subject in this paper.

     These manifestations take different forms. There may be simply the opening of the sight or hearing of the spiritual body, while the man is still in the flesh, in which case he sees those who are in the spiritual world, or hears them speak, exactly as if they were present to his sight or hearing in the natural world. He sees the phenomena of the spiritual world with spiritual eye as he sees the phenomena of the natural world with natural eye. With the more delicate organism of the spiritual ear he hears the voices or the songs vibrating on the finer atmosphere of the spiritual world. Commonly, those who have such experience, do not know that their spiritual senses have been opened, but think that what they see, they see with the eye of the body, that what they hear, they hear with the ear of the body.

     In a second form of manifestation a spirit of the spiritual world enters by an interior way into man's faculties, and using the language of his memory, talks with him as man with man, yet from within. This, by interiorly actuating the organs of hearing, may appear like an audible voice, or it may be simply the insinuation from within of thoughts into the mind.

     A third form of manifestation is that which takes place when a spirit enters into the voluntary faculties of man, actuating his physical frame. This is "possession." And through the instrumentality of men through whom they act, by forces of which, and the laws of which we men are ignorant, it may be that spirits produce effects in the natural world, outside of man's apparent agency and beyond his own power, and yet of which he is the medium.

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By this hypothesis is perhaps to be explained the turning back of the waters of the Red Sea and of the Jordan, that the chosen people might pass over; the opening of the prison doors to Peter, and in modern times the disturbance of furniture in haunted houses.

The burden of the Word of the Lord is interwoven with spiritual manifestations. Jehovah talked with Adam and Eve in the Garden, and we are instructed that in the early church, which is symbolized in the story of Eden, heaven was open and men talked freely with angelic companions; and that there was in this manner revelation of spiritual and Divine things. Out of his own country to the land which He promised to show him was Abraham called by Jehovah, who repeated His promises in spiritual manifestations to Isaac, to Jacob, and most wondrously to the seed of Jacob, in leading them out of Egypt through the Wilderness to the conquest of the Holy Land. The angel of Jehovah appeared to Manoah and to Gideon in the time of the Judges. The Prophets through the succeeding ages received, by dictation, revelation of warning and promise to the chosen people. Angels appeared and sang their songs of joy before the opened sight and to the opened hearing of the shepherds. To Paul the heavens were opened. In the final prophetic book of the Word we read of the things which John saw "in the spirit." Although mixed with many delusions, there is nevertheless abundant evidence of spiritual manifestations throughout the centuries since the days when the Word was given.

Through all the ages, therefore, there has been the possibility of the opening of the spiritual senses to mortal men; through all the ages, there has been the possibility of communication of the spiritual world with the material. Why then may not each one of us look for such manifestation to himself? Why Swedenborg's warning that intercourse with spirits is dangerous? Why should the phenomena and revealments of spiritism be so vague and empty, and the character of those who give themselves up to them be commonly debased? Why should spiritual manifestations be forbidden by Saul, and granted to Paul?

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     But this way of putting the question is too narrow. It is not true that spiritual manifestations have been granted in one age and forbidden in another. In all ages, there have been prohibitions similar to that which Saul pronounced against those that had familiar spirits. "Thou shalt not suffer a witch to live," is the stern decree of the law in Exodus. Such practices are placed under ban together with the abominations of the nations, in Moses' address in Deuteronomy: "When thou art come into the land which Jehovah thy God giveth thee, thou shalt not learn to do after the abominations of these nations. There shall not be found among you any that useth divination, or an observer of times, or an enchanter or a witch, or a charmer, or a consulter with familiar spirits, or a wizard or a necromancer; for all that do these things are an abomination unto Jehovah." (XVIII. 9-12.) Like denunciations are to be found throughout the Word, in history and in prophecy.

     The form in which our question should be put, is this: "What is the difference between that spiritual manifestation by means of which the Word of the Lord was given to men, and which was therefore essential to the spiritual life of men, and the manifestations which are condemned as disorderly, and in the highest degree disorderly, in the Divine Word, and against which we are warned in the strongest terms in the revelation to the New Church?

     It will not do to say that what is right for one or in one age is wrong in another, for the laws of right and wrong are no respecters of persons or times. It will not do to say that men should not inquire for direction regarding their course in life, for there was provided for the children of Israel in the Wilderness, and for some time beyond the wilderness journey, means for making direct inquiry of Jehovah in connection with the Tabernacle. It was, indeed, because Saul failed to receive response by this Divinely provided means that he resorted to the forbidden method of seeking out one who had a familiar spirit. It will not do to say that such intercourse is now forbidden because of the fallen estate of men, for the children of Jacob, with whom it was most common, whose journey through the wilderness was one continual exhibition of supernatural agencies for their guidance and welfare, were the worst of the nations of the earth.

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Nor will it answer to say that to seek counsel of Jehovah is right, but to seek aid from spirits is wrong, for the spirit, who by forbidden ways gains the ear of mortal, and seeks to control him, does not hesitate to proclaim himself to be the very Holy Spirit. Nor is miracle to be relied upon to confirm the truth of what purports to be revelation. Miracle, it is true, attended the giving of revelation to the Israelites, and the coming of Jehovah in the flesh in Jesus Christ, but in the one case even perpetually repeated miracles could hardly force continuance of belief, and in the other the miracle did not induce, but followed belief in the Savior. No possible miracle today could convince the skeptic, who declares that the miracles of the Bible are not to be believed, not because of lack of evidence of their taking place, but because from his knowledge of science, he is certain that miracles do not and cannot happen and never did happen. Indeed, even the believer in the miracles of the Bible is not disposed to believe in the possibility of miracle today. He believes in the Bible miracles because he has been trained to do so. Inheritance and education predispose him to acceptance. So with the spiritual manifestations recorded in the Bible. He accepts them without perhaps very fully realizing that they were living facts. They are too far off from our modern experience, from ordinary methods of proof; and the reason does not therefore find any strong necessity for inquiry into them. Where such inquiry is made, and it is usually by the skeptically inclined or the so-called liberal-minded that it is made, the result is apt to be denial that they took place as recorded, and this again not for lack of evidence, but because they cannot be explained in accord with the laws of science as known in modern times. Thus these things are, we may say, believed theologically, though scientifically denied. This is a part of the divorce between religion and science.

The New Church needs neither to separate her theology from science, nor to discredit the Word where science does not agree.

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For the revelation to the New Church gives knowledge of a deeper science by which things which secular science cannot reach may be understood, which enables us to perceive the order and use of spiritual manifestations where they have been of Divine provision for men, and wherein lies the disorder and danger in spiritual manifestations which have not been of the Divine provision, but of the wilful seeking of men.

In the first innocent days of men on earth open intercourse with angels was a matter of course. As children, men received from angel companions revelations concerning the Lord and His law for them. They had not yet eaten from the tree of the knowledge of good and evil; they received and lived as trustful children what was taught them openly from heaven. As self-will took the place of this innocence, and human knowledge the place of Divine Revelation, this open vision ceased. Yet there is some reason to believe that similar open vision still exists in the innocent, unthinking days of infancy, though fading away and forgotten in the years that follow, as growing knowledge of the world shuts out the light of heaven. It is not difficult to believe that some remnant of this childlike innocence made it possible for Abraham to be guided by the Divine voice, which bade him go forth out of his own land to a strange country, though the same childlikeness left him liable to mistake for the voice of Jehovah the voice of the evil tempter commanding him to offer up his beloved son. Jacob bargained with the Divine Being who revealed himself to him, and the chosen people were compelled only by continual and stupendous manifestations of the power of the Divine to walk in the path which it pointed out. In Jacob and in his posterity the race had fallen so low, had become so external, it was so utterly impossible to develop in them a spiritual nature by regeneration, that conditions which would have been totally destructive of spiritual life with men capable of regeneration could prevail with them without injury. They conceived themselves to be the chosen people. In fact, they were the very reverse of this, the most external, the most carnal-minded of all the peoples upon the face of the earth. And being such, they could be driven, without harm to themselves, against their own will to enact, for the sake of the whole human race to be, a representative drama of regeneration in which they themselves had no living part.

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It is noticeable that after this drama was completed, and they were established in the Land which was the goal of their wanderings, these miraculous interventions for the most part ceased. Prophets warned them, isolated miracles took place, but no longer was their way compelled by an over-mastering omnipotence. True prophet and false alike prophesied and the false was believed before the true. He who obeyed the mandate, "Prophecy unto us smooth things, prophesy deceits," was the prophet who gained the ear of king and people.

But as the Divine voice was stilled they sought the more by disorderly means to gain guidance from the spiritual world. By raising the dead, by familiar spirits, by astrology, by various forms of divination and enchantment, they sought,-what? Doubtless, to gain the same ends for which similar sorceries are employed at the present day,-to learn the future for one's selfish advantage, for gaining unlawful knowledge-or control of others. It is not to be doubted that then, as now, such practices were associated with trickery, with a loosening of the bonds of moral responsibility.

And this enables us to understand the secret of their disorderliness. They proceed not from God to man for the sake of revelation, but were and are a reaching out by the sensual mind of man after a knowledge of secret things for his own selfish gratification. In his explication of the command in Exodus, "Thou shalt not suffer a witch to live," the Writings teach: "A witch signifies those with whom anything of the church is conjoined to the evils of self-love." He who wilfully seeks this disorderly communication with the spiritual world does it from no high nor holy end. He does not seek, thus for help to overcome his selfish appetites and passions; he does not thus seek aid to reach a higher life. And indeed the aid, thus called in is squarely in opposition to any spiritual advance. Those who will respond to his disorderly advances are those who are like himself. It will not be those who inspire the good which is in him, for these shun anything which would take away the freedom of the man.

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Those alone with whom he can open conscious relations are those who are adjoined to the evil impulses of his nature, who eagerly embrace the opportunity thus given them to lead him to do after their devices. These spirits will flatter his self-conceit, while they insidiously plot to bind him hand and foot. To open communication with them therefore is to set in motion a most potent engine of destruction. For their more open presence with him confirms man in the evils of his self-hood, and effectually blinds him to the Divine truths by which alone he can be led out of the evils of his natural state and thus regenerated by the Lord.

That Jehovah did Himself, in the case of the Israelites, compel them by open spiritual manifestations, is not a contradiction, but the rather a confirmation of this teaching, for as it was impossible by reason of their external character for them to receive any spiritual light, such manifestation to them, and such compulsion could work them no spiritual harm. And in other cases recorded in or out of the Word, where the Lord has apparently over-borne human freedom by some miraculous manifestation from the spiritual world, it will be commonly found true that the person, who was the subject of such manifestation, while he could by such means be made the instrument for important external work, was not thereby changed as to his essential character. Paul was the same eager, zealous, partisan, in his burning zeal as an apostle, as he was before his conversion in his energetic persecution of the followers of the Lord. The Emperor Constantine was converted by a fiery cross seen in the heavens, but while he became in consequence a mighty agent for the spread of ecclesiastical Christianity, it does not appear that he was at all changed in character, or that the Church received any spiritual impetus from his assistance.

Spiritual manifestations which are from the Lord serve purposes of Divine Revelation. Such were the dreams and visions of the prophets, the glorifications witnessed by the shepherds, the things beheld by John in the spirit as narrated in the Book of Revelation. But these are no common experiences, nor are they to be regarded as evidence that every man should look for the like.

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The few which are recorded in Sacred Scripture serve the use of such visions for all time. For they are more than wonders vouchsafed to individuals; they bear within them, spiritual and Divine truths for men and for angels.

The same canons which enable us: to determine the orderliness or the disorderliness of the spiritual manifestations recorded in the Bible enable us to speak authoritatively of spiritual manifestations of other times. That there are in the Divine Providence, in individual cases, openings of the spiritual sight, disclosing glimpses of the inner world is not to be doubted. That, in the Divine Providence, some are thus instructed in spiritual things, who are barred from instruction in more external way there is no question. But when this takes place, in orderly fashion, there is an indisposition to talk of it, and when means for instruction, which are more in accordance with freedom can be given, it ceases.

Swedenborg's experience stands unique. He declares it to have been greater than all miracles. It was needful that such an experience should be given in order that men's faith in the reality of a spiritual world might not wholly cease. It cannot be dwelt upon here. It must suffice to say that it was in its essentials the opening of all the senses of the spiritual body, while yet the man Swedenborg lived in the natural world. That is, he was conscious of life in the spiritual world as man normally is of life in the natural world. Trained by long-continued scientific study, and practical hardheaded scientific work, a matter-of-fact business-like mind was in Swedenborg brought into full consciousness in the spiritual world, interviewed angels and spirits and devils; saw them in their homes, talked with them of their every-day lives. He witnessed in the spiritual world the Last Judgment accomplished there in the year 1757, took, indeed, no small active part in the scenes of the Judgment. His was a mind not to be thrown off its balance, not to be overwhelmed by emotion at the tremendous events presented to his view. Emerson's picture is over-drawn, but not altogether inapt: "A strange, didactic, passionless, bloodless man, who denotes classes of souls as a botanist disposes of a carer, and visits doleful hells as a stratum of chalk or hornblend! He has no sympathy.

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He goes up and down the world of men, a modern Radamanthus in gold-headed cane and periwig, and with nonchalance, and the air of a referee, distributes souls."

     We are not concerned here to refute the charges of passionless unsympathy. Such to the superficial eye must appear the attitude of the man whose was the mission to which Swedenborg was called. Only such a man could perform the labor demanded. Swedenborg was not a mystic, carried off his feet by an emotional efflatus, but stands in a class of which he is the only exponent, the seer of seers of all the ages.

     There are those who teach that the experience of Swedenborg was not unique, that a day is coming when the heavens shall again draw near the earth, when in the innocence of wisdom, as in the days of, the innocence of ignorance, men shall again talk face to face with angels; nay, that that day is soon to be expected if not already here. Swedenborg's teaching regarding the speech of angels with men, his declaration that "to speak with angels of heaven is granted only to those who are in truth from good, especially to those who are in the acknowledgment of the Lord and of the Divine in His Human," (H. H. 250), has been taken to prove that for those who are in this acknowledgment to seek for such intercourse is not attended with danger. But those who thus read this passage fail to note that this speech with angels is not spoken of as sought for by man but is granted by the Lord. It is not to be gained by seeking for it, but in those cases where the Lord sees that a use is to be performed, it is at His initiative granted. And Swedenborg himself declares that such cases are rare.

     As matter of simple fact, he who believes in the Lord and seeks to learn and to do His will as revealed in His Word will not desire open communication with the spiritual world. One mighty principle, cherished by the Divine Providence as the apple of the eye, forbids him to look for it,-the principle of human freedom.

     That man shall acknowledge that his will, thought, act, are not of himself, but of the Lord in him, is right; but it is also right that it shall in every particular appear to man that his will, thought, act, are his own alone.

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This freedom the revealed Word in every particular preserves the wilful seeking of manifestations from the spiritual world tends to take it away.

To him who will receive: the Lord in His Word, the Word is enough; for him who will not receive the; Lord in His Word no spiritual manifestation will suffice. "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.
REPRESENTATIVE HEALINGS 1917

REPRESENTATIVE HEALINGS N. D. PENDLETON 1917

"Many lepers were in Israel in the days of Eliseus the prophet, and none of them was cleansed saving Naaman the Syrian." (Luke iv. 27)

In the days of Elisha, Syrian war bands invaded Israel and carried away captive a little maid who was placed in the house of Naaman the captain of the hosts of the king of Syria. This Naaman was stricken with the great scourge of ancient times,-leprosy. The maid perceiving her master's plight said to her mistress, "Would God my lord were with the prophet that is in Samaria, for he would recover him of his leprosy." The words of the captive maid came to the ears of the Syrian king, who immediately sent a letter to the king of Israel by the hand of Naaman, saying, "Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. And it came to pass when the king of Israel had read the letter, that he rent his clothes and said, Am I God, to kill and make alive, that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me." But Elisha hearing of the king's distress sent: word, saying, "Let him come to me and he shall know that there is a prophet in Israel. So Naaman came with his horses and with his chariots and stood at the door of the house of Elisha.

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And Elisha sent unto him a messenger, saying, Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. But Naaman was wroth and went away, saying, Behold, I thought, He will surely come out to me, and stand and call on the name of the Lord his God, and strike his hand over the place, and recover the leper. Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may not I wash in them and be clean?" But his servants persuaded him to obey the words of the man of God. So he went down and "dipped himself seven times in Jordan, and his flesh came again like unto the flesh of a little child, and he was clean." Returning, he stood before the prophet and said, "Behold, now I know that there is no God in all the earth, but in Israel. . . . Thy servant will henceforth offer neither burnt offerings nor sacrifice unto other gods, but unto the Lord." (II. Kings v.)

Of the disease of leprosy, the scourge of ancient and medieval times, Swedenborg says that it is so frequently mentioned in the historical Word because it signifies the profanation of truth. This profanation is of several varieties, therefore the disease is treated of under different aspects, and various methods of cure are given. It appears that there was a leprosy not only of man, but also of houses and of vessels and garments in the house. The special significance of these varieties is not given because "heaven is horrified at the mention of what is profane." Yet the explanation of the following remarkable fact is allowed, According to Jewish law the priest was to pronounce clean any one that was covered with leprosy from head to foot and turned white thereby, but if there again appeared in such a one living flesh he should be unclean. This Swedenborg notes, must appear as a paradox; yet by one who is leprous from head to heel is meant one who is acquainted with internal truths, but does not acknowledge or believe them; such a one is not inwardly in profanation, but outwardly, wherefore such profanation is removable, and on this account he is clean; but if he is acquainted with the truths of faith and believes them, and yet lives contrary to them, he is inwardly in profanation, and this is the case also with him who had once believed and afterwards denies; wherefore it is said that on the day that living flesh appears on him he shall be unclean; by living flesh is meant acknowledgment and faith."

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The point is that true profanation arises from a mingling of good and evil, and this state was represented by the existence of proud and living flesh on the same person. Compared with which, to be wholly leprous or altogether evil, was as a clean or non-profane state. Of all the diseases which have infested mankind, none has excited so great a dread as leprosy, and this not without cause, if we are to judge from its spiritual significance, for of all the states or conditions possible to man, profanation is the most awful.

The leprosy of Naaman was curable. He represents those of the Gentiles who are in outward profanation largely from ignorance, and ate capable of repentance, especially when instructed in the truths of the Church. This instruction is signified by his dipping seven times' in the Jordan and being made clean. The Jordan, as the boundary of the land of Canaan, signifies introduction into the Church, or initiation into its goods and truths. Such was the meaning when the armies of Israel passed over that river on their first entrance into the land. It will be recalled that on that occasion the waters were divided so that the people passed over on dry ground. The division of the waters represents the separation of evils and falses, and this because the waters were at the flood and dangerous.

Initiation into the goods and truths of the Church and the separation of evils and falses are coincident; for there can be no initiation into goods and truths unless there be at the same time a separation of evils and falses, that is, the waters must be divided before there can be entrance into the land. Purification must precede the reception of good. Now as the sons of Israel crossed the Jordan by a miraculous division of the waters by virtue of the presence of the ark,-as Elijah and later Elisha effected a like crossing by smiting the waters with the sacred mantle in representation of the purification of the natural man from evils and falsities, by Divine means in preparation for the entrance into states of good,-so now Naaman the leper was commanded to dip himself seven times in the Jordan.

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On this occasion as these waters were not at the flood, not dangerous, they represented no longer falsities as before, but introducing truths with their purifying or healing powers. Such truths are always represented in the Word by cleansing waters; for as waters cleanse the body, so truths purify the soul. This is the meaning of baptism which is a washing, but representative, and as such it was employed from ancient times, especially washing in the Jordan, owing to the peculiar signification of that river.

Naaman thought that the rivers of Damascus were better than all the waters of Israel. In this he was mistaken. He could not be cured of his leprosy by a mere cleansing of the body, but by such a cleansing as would represent a Spiritual baptism, that is, regeneration. And this was at that time possible only by bathing in the Jordan on command of the prophet. In those days representatives were all-powerful. They were the means of an active communication with the other world and with the Lord there. By them all worship was effected and every miracle accomplished. For this reason the rivers of Damascus would not answer the purpose. The Jews, and the early Christians as well, thought that there were special healing powers in the waters of the Jordan. The healing of Naaman was a miracle, a most surprising one, owing to the nature of the disease from which he suffered. The cure was effected not by the water from any inherent curative power, but from its employment on a special occasion as a representative, and by Divine command. The actual healing was accomplished by an influx of Divine power falling into ultimates; the fact of the healing was given as a sign of such power, and as significative of the further and deeper fact that by such power from above man might be cleansed of evil, even the evil of profanation, if it be only external or from ignorance.

By the waters of Jordan the Jewish world was cleansed from sin,-sufficiently so to render the coming of the Lord possible. This was the baptism of John, a baptism unto repentance for the remission of sins. John baptized only in the Jordan.

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His work in this respect was in preparation for the Advent, and we are told that unless he had so done the Lord could not have come among the people without inducing a state of profanation. This fact is of importance in connection with the text. And remember that the prophet represented the Lord in His coming.

It is clear that the cleansing of Naaman the leper by the waters of the Jordan was a historical prefiguring of the work which John did for the race when baptizing. The Lord came to save the race from spiritual leprosy of which Naaman the Syrian was representative. Thus we come into view of the true significance of the miracle. As the Lard Himself said of the widow of Sarepta, "Many widows were in Israel in the days of Elias. . . . But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman, a widow," so may we say of Naaman, "There Were many lepers in those days, but the prophet healed only Naaman the Syrian." In the days of the great famine when there were so many widows in Israel Perishing for want, the prophet Came only to the widow of Sarepta, a Sidonian village, and multiplied her oil and thereby saved her life and that of her son. Why was she thus singled out for such a favor? So also there were many sufferers in Israel from the dread disease of leprosy, but the prophet healed only Naaman the Syrian. Were there nor others as worthy, at least in as great need?

The healing of this man was not of such great moment as to call for a miraculous intervention of the Divine. But it was of vast moment that some one should be chosen who would stand as a type or representative of all, of the whole race. We see in this leper the state of the race at the time of the Lord's coming. In that which was done unto him we behold the effect of the Advent on the race, that is, it was cleansed from external profanation by baptism unto repentance. And further realize that unless the Lord had comet the profanation which was then external would have become internal, and this would have meant entire destruction. By the coming of the Lord mankind was not only healed of external profanation, but at the same time saved from an internal profane state.

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Such is the broad signification of our text. A more limited view confines the idea to the work of redemption among the Gentiles. These being more internal than the Jews, they were also capable of a more internal profanation. For this reason Naaman the Syrian, a Gentile, was chosen. By his cure he was converted to the acknowledgment of Jehovah, and this is significative of the conversion of the Gentiles to Christianity. When the miracles of the Word are seen in their representative capacity they assume a vast spiritual importance, the truth contained is raised to higher powers, is given a universal extension and application. Every truth thus expressed in the Word may be brought home to any and every man. For instance, that which was done for Naaman, when he dipped himself seven times in the Jordan, is accomplished with every man who in his life's journey reaches the brink of that river, the boundary line of the heavenly Canaan.

Naaman signifies the race,-the state of the world at the time of the Lord's Advent, the Gentiles who could be healed,-their purification and the passing of the Church to them. Gehazi, the servant of the man of God, signifies the corrupt remnant with whom the Church could not be established. The leprosy of Naaman passing to Gehazi and his descendants signifies the state of the unconverted of the Jewish Church after' the Lord's Advent. Naaman, after his purification, returned to the man of God and said, "Behold, now I know that there is no God in all the earth but in Israel," signifies acknowledgment and confession of the Gentiles, a complete conversion. Yet he did not become an Israelite, signifies instead the Church was transferred to the Gentiles. This is signified by the remarkable demand he made of the Prophet, "Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord." In ancient times the idea prevailed that each nation and every land had its own god or gods. The power of these gods and their worship was not efficacious outside their country. Hence the two mules' burden of earth, of the land of Israel, transported to Syria as the only proper base for the erection of an altar to offer sacrifice to Jehovah, the God of Israel.

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This Naaman the convert required.

     A religion transplanted must fall into the forms of thought and knowledge characteristic of the people who receive it, but it must also carry with it those basic truths which characterize the religion itself from which its worship is effected, that is, the two mules' burden of earth, as ground for the altar of the new religion must be transported. If this be not done, the worship, lacking an ultimate of its own in the strange land, will fail will be absorbed and lose its identity. On the other hand, there must be an accommodation with reference to the established customs of the land. This is strikingly signified by the following concession required by Naaman of the Prophet. He said, "In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon; when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. And he said unto him, Go in peace," that is, it was granted that the two mules' burden of earth should be taken, and that under the given condition it was allowed that the head might be bowed in the house of Rimmon.

     There are two requirements for the successful planting of the Church among a Gentile people; the one, the carrying over of the fundamentals characteristic of the religion, and the other, the needed accommodation and adaptation, the religion itself in its fundamental entirety, yet having sufficient adaptability to apply itself to varying human needs and conditions.

     It is interesting to note that just that which must be carried over is that wherein lies the power of adaptation, that is, the idea and acknowledgment of God, that He is One, the Supreme, the Only One, worshiped under many names. The worship of many gods is never transferred. Only those religions recognizing the unity of God are capable of becoming world religions. Naaman rose to this conception,-"Behold, now I know there is no God in all the earth but in Israel." Because of this he carried two mules' burden for an altar to Jehovah, and also because of this he could bow his head when he went, according to custom, into the house of Rimmon.

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VAGABOND 1917

VAGABOND Rev. HUGO LJ. ODHNER 1917

     "Faith alone" is, in itself, an evil and pervert state. But we are made acquainted with the fact that even evil states can be made to subserve the Divine uses of reformation and regeneration. This is one of the reasons why evil is permitted; why evil men often prosper where good men fail; why the evil often come into great power and prominence; and why imaginary heavens and false churches are permitted to remain for long ages in the world of spirits and on earth. Perverted and fallen churches, as well as evil men, can perform certain external uses. And especially those in the state of faith separated from charity can perform various natural functions, which, though of slight spiritual value to themselves, may yet be of immense value to mankind, as a whole, in preparing the way for the Lord's work on earth.

     The state of the civilized and so-called Christian world of our day is that of faith alone. The Christian Church is consummated and spiritually dead as regards doctrine and life from doctrine. It might seem necessary here to distinguish between the civilized world and the Christian church; but the state of faith alone, or intellectualism without true charity, reigns not only within the churches of the present day, but also largely within the institutions of learning and social reform. The tendency within the greater trend of modern thought is towards a denial of guilt; a repudiation of moral responsibility; an endeavor to advance Society and increase the comfort and order of the world by external legislation and compulsion. Charity in the world has become a term almost devoid of spiritual significance. In fact, spiritual charity lost its vitality in the church when the creeds of Christianity adopted the attitude that a formal confession of faith was all sufficient to salvation, and that outside the Church no salvation was possible; making intellectual acknowledgment the first and foremost essential of life.

     This dogma was carefully veiled over by external pietism and formal observances of rites and ceremonies; but it remained established as the center of the Christian Church throughout its decadent history, even to the time of the last judgment.

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And at this day, though the Creeds seem to be tottering under the attacks, of a new world-tendency, yet there remains the external organizations of the Christian Church,-while as to doctrine that Church is a fugitive and a vagabond in the earth.

     The Christian Church, at the time of its consummation, is in the state which the Word of God describes as "Cain," when, having killed his brother, Abel, he was condemned to flee into the land of Nod as a fugitive and a vagabond. The Christian world of today is in darkness. It has no source of light. It has no definite spiritual ideals and no knowledge of the manner of realizing its hopes. It has no home, no chart and no compass. It surrenders its former doctrines, one by one, to each advancing wave of popular sentiments or scientific persuasions, and can cohere in organized form only by continually restating its objects and aims to suit the changing fancies of its supporters. For the Christian Church is no longer the molder of opinions; rather is its own character, more and more, molded by sensual rationalism; and if it still appears to have some prestige it is because the pulpit champions every prevalent notion irrespective of its truth or falsity. For the old Christian Church has become a fugitive and a vagabond, fearing for its life, begging its bread from strangers.

     And yet, (the spiritual life, the true charity, the love of Divine Truth-being dead), the outward organization still persists as before. Even as a mark was put upon Cain "lest anyone finding him should smite him," so there is a preserving mark upon the Christian Churches of to-day, lest the impending destruction and ruin of the old Christianity be hastened prematurely.

     This mark, we may say, is the written Word. As long as the Christian Church remains as a custodian of the written Word; as long as the Word, is read and taught in its literal form; so long there is a use for this organization in the world. For the Letter of the Word is the announcement of the First Advent of the Lord.

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It is the voice of one crying in the wilderness, "Prepare ye the way of the Lord!" The knowledge of the Lord must be proclaimed throughout the World; it must never cease to be announced in Christendom; for in itself it is the means of Repentance and Reformation. It is this mark which protects the old Christian church-organizations from destruction. As long as this remains as a distinguishing feature of these churches, there is a natural and external function for them to perform,-a place for them to fill in the kingdom of the Divine Economy. The New Church cannot assume all these natural uses as yet, perhaps not for a long time to come. The New Church struggling for its existence cannot as yet fill all the functions of the Church on earth. It can find does serve to keep alive the more exalted principles of the new revelation,-the ideals of a spiritual charity and of true worship, of the unity of revealed doctrine and truth. But the great world with its myriads of human souls must also be fed with natural truths; the standard of natural order and natural virtues, must be held aloft by other hands lest the foundations of natural society be undermined and perish in a cataclysmic upheaval of evil passions. And so, in spite of the death of spiritual charity, the old churches and in a more comprehensive sense the whole external civilization of Christianity is preserved for the sake of the ultimate order of the world.

But the faith of the World is not only a faith separated from the true charity; it is also largely a false faith. It is usually based on a false understanding of the written Word and often on a rejection of the Word and of the Lord's Divine Human. When the Lord teaches that "Whosoever slayeth Cain, vengeance shall be taken on him seven-fold," "Cain" is referred to as a faith separated but not yet perverted. Faith is separated when not practiced. It is perverted when falsities are introduced into it. And when faith is filled with falsities, so that there is no longer any truth, spiritual or natural, then Cain has been slain. And then a seven-fold vengeance is executed. Man can be preserved in a salvable state as long as he had some truth in the external mind which he still believes to be true and acknowledges with some degree of humility.

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But he cannot be saved if he rejects even that truth. And so with the world. The angels of heaven have yet a little hope that the Christian world might be saved from utter spiritual destruction. But that hope is only proportionate to the acknowledgment on the part of Christians of the genuine truths of the literal sense of the Word. This acknowledgment is, indeed, that which, in reality, constitutes the Mark that is to protect the world and its individuals.

While there still are some internal states of humility and worship and acknowledgment in the Church, the Divine Providence operates for the preservation of these; and the less abundant such states are the more do they depend on externals. The fact is, that when internals began to decline, externals were substituted in order to guard and preserve what was left of spiritual life; for without externals the waning internals would have perished altogether. Thus false and externalized churches are preserved as to organized form for the sake of the simple good who depend on them for leadership and spiritual "consolation, As long as they can minister to the external states of the simple good and teach them something of truth-and as long as they have the confidence of the simple and well-disposed-so long is there a place for the various sects of the old church within the Divine Kingdom of Uses. But when the remnant of simple good no longer is fed and when they no longer can put their confidence in their leaders, then a judgment is precipitated. For the Lord's protecting sphere is then rejected by the leaders of that false church.

The law operates in the same way in both worlds. In the world of spirits imaginary heavens may remain as long as the leaders do not show their inward evils, but hide them from view and minister to the needs of the simple. So long the uses which they perform protect them. But when this state of external usefulness ceases the judgment comes. The imaginary heaven is dissolved, the evil leaders are condemned and the simple good; liberated. In the spiritual world such imaginary or fictitious heavens sometimes have lasted for long ages, even as false churches have, on earth.

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At the last general judgment which took place before the New Church could be established, they were suddenly overthrown. But on earth, the churches are not yet overthrown-nor will they be disorganized as long as they can minister to the simple by proclaiming the letter of the Word, and conveying the Evangel of John the Baptist-the call to Repentance. And in the Lord's' Providence the time of their final doom will not be hastened; nor will it occur until the New Church is ready to assume their work of leading and teaching the simple good. There yet remains a Mark upon Cain, lest anyone finding him should slay him.
JOHN PITCAIRN. A BIOGRAPHY 1917

JOHN PITCAIRN. A BIOGRAPHY C. TH. ODHNER 1917

     CHAPTER XIII.

     After a brief period of engagement and betrothal, John Pitcairn, on January 8th, 1884, married Gertrude Starkey, the oldest daughter of Dr. George R. Starkey. It was a double wedding which wad celebrated that evening in the church on Cherry Street, for Mr. Robert M. Glenn at the same time led Gertrude's next sister, Cara, to the altar. The genial old Doctor used to describe what a relief this double wedding; was to him and his wife, (who was John Pitcairn's sister and at the same time step-mother-in-law), for of late they had hardly been able to turn around in their home without stumbling upon some engaged couple. The relief became complete just a year afterwards, when the remaining daughters, Pauline and Dora, had their double wedding, the elder marrying Mr. John A. Wells and the younger, Mr. Charles S. Smith.

     Soon after their wedding Mr. and Mrs. Pitcairn set out on their "honey-moon trip,"-not alone, however, but accompanied by Miss Dora Starkey and Dr. and Mrs. Hugh Pitcairn. Sailing from New York on Feb. 2d, the party landed at Liverpool, Feb. 12th. After some days in London and Paris they spent two golden months in Southern France and Italy, and returned to Paris on the last day of April.

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On the first of May they were in Antwerp to meet Bishop and Mrs. Benade, who had undertaken this Continental journey in order to make inquiries concerning documents by or concerning Swedenborg in the libraries of Holland. In this search they were unsuccessful, on this trip; but they nevertheless made one important discovery in finding the first "live" Newchurchman in the Netherlands. Since the days of Swedenborg there had been a slender thread of receivers of the Heavenly Doctrine in Holland, but they might be counted on the fingers of one hand and all had been more or less timid or half-hearted. But recently there had arisen an "out-and-outer," and he now came to greet the visiting party of American Academy people. Mr. Pitcairn, in the diary which he kept during this trip, speaks as follows of this meeting, which was destined to bear important consequences many years later:

     "The Hague, Saturday, May 31, 1884. Mr. Gerrit Barger, Mechanical Engineer, a Newchurchman, called on us this morning in response to a note sent to him by Mr. Benade. Mr. Barger, from 1870 to 1880, lived in: Manchester, England, where he became acquainted with the Doctrines of the New Church, and where he married. He has three children, is an enthusiastic Newchurchman, and is very desirous to have the New Church established in Holland. I learned of him through Madame Humann, of Paris, who showed me a letter she had received from him in regard to the establishment of a New Church center at The Hague where New Church books could be kept. Mr. Barger called again this evening, and the subject of Baptism was considered."

     The next day: "New Church services were held this morning in the parlor of the 'Oude Doelen' Hotel, Mr. and Mrs. Barger and their son joining us. We used the Academy Liturgy. Mr. Benade gave us a powerful sermon on the Last Judgment and the Establishment of the New Church. To the best of our knowledge this was the first New Church sermon ever delivered in Holland."

     On June 12th the travelers left Holland for a journey up the Rhein, from Cologne to Wiesbaden, where Miss Evelyn E. Plummer joined them, and where the Nineteenth of June was duly celebrated.

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The journey was then continued to Frankfort, where they called on Mr. Mittnacht, and to Zurich, where they met the Rev. Fedor Gorwitz. At Brienz, on June 28th, they met the Rev. F. W. Tuerk, the pastor of the flourishing New Church society in Berlin, Canada. He, like Mr. Pitcairn, was on his wedding trip, and he was at that time a very strong Academy man.

     At Brienz our, travelers put up at the "pension" of a Swiss New Church couple, Mr. and Mrs. Edward Ruegg, over whose portal Mr. Pitcairn noted this pious and sapient inscription:

     "Gott segne dieses Haus and die da gehen ein and aus.

     "Jeder der hier gehert ein, wird wenn er fortgcht alter sein."

     The party remained in Switzerland until July 19th, when they returned to Paris, where they were greeted by that enthusiastic and eccentric Newchurchman, M. Pierre Alexander Vaissiere, one of Mr. Pitcairn's particular friends. We do not know much of his personal history, except that at one time he had served as the teacher of a New Church school, established by M. Edmond de Chazal, on the island of Mauritius, It was our good fortune to meet him in Paris, in the summer of the year 1895, in the genial company of the Rev. G. C. Ottley, and we were profoundly impressed by his vehement denunciations of "Babylon tombee" and of "marriage mire." No less impressive was his personality: a round and smiling little man, walking in the streets with the broiling sun gilding his bare dome, twirling his hat on a cane, and vainly pressing upon us his sure-cure-for-all-ills,-cigars impregnated with camphor!

     It was M. Vaissiere who introduced to Mr. Pitcairn and his party M. Evener de Chazal, the son of M. Edmond de Chazal, who was the founder of the New Church in the island of Mauritius. On Sunday, July 20th, the American visitors, with a number of the French friends, met at the residence of Mr. Evenor de Chazal, where, as recorded in the diary, "we had worship, Mr. Benade preaching in English and M. de Chazal interpreting. After the sermon the Holy Supper was administered to fourteen persons.

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Madame de Chazal, the elder told me that she had had seventeen children and fifty-one grand-children. M. Evenorde Chazal, 47 years of age, has had eleven children. His wife is but 33 years of age."

     On July 26th the American travelers went to Rambouillet, where the Rev. and Mrs. Alfred Ballais, M. Vaissiere and Miss Plummer were initiated as members of the Academy, "after which the school was formally opened, with M. Bellais, as principal, and Miss Plummer, as teacher" (of the Bellais children). This school, however, was not destined to last long, for M. Bellais proved a disappointment, and Miss Plummer, in 1886, came to Philadelphia to teach in the Academy's school for girls, where she won the hearts of old and young by her genial personality and her remarkable poetical gift

     On August 6th the party left Paris for London, where a number of important meetings were held with the Rev. R. L. Tafel and the other members of the academy in England. Serious differences had arisen between Dr. Tafel and the Academy in Philadelphia. The learned Doctor was impatient of the critical revision which his papers on "Science and Philosophy" had undergone from the hands of the editors of the WORDS FOR THE NEW CHURCH; he had been criticized by Mr. Benade for advising Mr. James Speirs to resign "temporarily" from the Academy, in order to retain his influence in the General Conference and in the Swedenborg Society; he had begun to weaken on the subject of the "Authority" of the Heavenly Doctrine; and had established a theological school and "Educational Institute," which was to be independent of the Academy.' After long discussions Dr. Tafel found that his English supporters no longer followed him, and though at the end of the series of meetings he seemed to soften towards Mr. Benade and Mr. Pitcairn, the former intimate relations were never resumed, and after a few years he came forth as, a determined opponent of the Academy.

     Among the objections raised by Dr. Tafel, as recorded in Mr. Pitcairn's Diary, there was one in which subsequent developments proved him justified. Mr. Benade had brought forth the idea that the Academy was a "Church,"-an independent and interior Church within the general New Church.

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As a body of New Church people, the Academy itself must necessarily be a Church, and as to the internal quality of its principles, aims and uses, there could be no doubt. This line of reasoning was fallacious, however, for while the American nation, for instance, consists of Americans, it does not follow that any society of Americans is an independent American nation,-not as long as the Union holds together! This unfortunate idea later on caused great confusion and trouble in the Academy and finally led to the disruption of the old form of the organization in the year 1897.

Mr. Pitcairn and his party, on August 11th, left London for Birmingham to attend the meetings of the General Conference, where they unexpectedly met their ancient and untiring adversary, Dr. John Ellis, of New York. Dr. Ellis was a wealthy manufacturer, who devoted his fortune and his life to the promotion of Total Abstinence from Wine in the New Church. A sincere but unbalanced man, he had for years been flooding the Church with pamphlets and books trying to prove that by Wine, in the Word and the Writings, is not meant Wine, but Unfermented Grape Juice. The Academy, in its Serial, met his historical, philological and doctrinal blunders, point by point, which did not increase his love of the Academy; and as on this subject he found the New Church clergy in general arrayed against him, he next turned his guns against the Clergy as a whole. Mr. Pitcairn, in his diary, observed that "the remarks of Dr. Ellis, at the Conference, were a tirade against the Clergy and, a eulogy of the Laity." This kind of talk: was kept up year after year, until his eloquence was finally quenched; by some heartless comments from the Rev. Thomas Child, in the MORNING LIGHT, in reference to "that dear old New Church parrot, Dr. Ellis."

The total-abstinence crusade of Dr. Ellis and his "New Church Temperance" Societies, for a quarter of a century kept the Church in state of agitation, and his followers publicly stigmatized the Academy as a society of wine-bibbers, or worse, because it dared to defend the use of wine "in freedom according to reason." About the year 1887 the General Convention in America and the General Conference in Great Britain began to introduce the "divided Sacrament,"-Grape juice being administered to the saints sitting on one side of the Church, while Wine Was administered to the sinners sitting on the other side.

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     In the meetings of the General Convention this form of "Communion" led to serious results, for the Pennsylvania delegations henceforth refused to participate in what they regarded as a desecration of the most holy act of worship. They began to assemble by themselves for the Communion, an act which was a virtual internal separation from the Convention. After the actual separation took place, in 1890, the controversy on the "Wine Question" suddenly ceased. It was the Rev. J. F. Potts, who had the last word, when pointing out, in the MORNING LIGHT, the obvious correspondence of the "divided Sacrament:" one kind of bread with two kinds of fluid the marriage of one husband with two wives!

     After the General Conference of 1884 had adjourned, the American Academicians spent some weeks visiting Kenilworth, Warwick, Strathford-on-Avon, the lakes of Scotland, etc. and on Sept. 13th, sailed from Liverpool for New York, arriving there on Sept. 21st. Mr. and Mrs. Pitcairn now made their first home in Philadelphia, at No. 634 North 16th Street, where, on April 18th, 1885, their first child, Raymond, was born.

     For the Academy the year 1884 had been one of considerable development and progress. In the month of March the teaching force of the Theological School was permanently increased by the addition of the Rev. William F. Pendleton, who was succeeded in Chicago by the Rev. George Nelson Smith, as pastor of the vigorous young society on the West Side, which soon afterwards assumed the name, the "Immanuel Church." At this time the Academy also established a preparatory department for boys, with the Rev. E. C. Bostock as principal and Mr. Charles Stuart as assistant teacher, and also a school for infants, with Miss Susan Junge, of Chicago, as teacher. Finally, on Sept. 23d, 1884, the Academy completed its educational structure by taking over the School for Girls, which, the year before, had been established as a private undertaking by Mrs. Sarah De Charms Hibbard.

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A commodious dwelling was rented on Vine Street as the first home of the Academy Girls' School, with Mrs. Hibbard as teacher and Miss Alice Grant as assistant. All these new developments were rendered possible almost exclusively through the generous support of John Pitcairn.

     The summer of 1884 was a memorable one to some of the theological students, who spent it gloriously at a camp in Pike county, Pa., where we subsisted chiefly on theological discussions, cat-fish and black mush,-someone having spilled a bottle of ink in our supply of oatmeal,-which undoubtedly encouraged certain literary proclivities.

     In the summer of 1885 the Schools were moved to No. 1600 Summer Street,-a large double house, which the Academy had purchased from Mr. Adolph Tafel; the various departments were now under one roof, with the exception of the Boys' School, which remained at Cherry Street, under the Rev. Richard de Charms, as headmaster, Mr. Bostock having resigned from this position in order to assume pastoral charge of the Immanuel Church, of Chicago. In this commodious dwelling the growing Library was catalogued and put into order; the archeological collection was mounted and arranged, and there was a first development of the distinctive social life of the schools.

     During the winter of 1885-1886 Mr. Benade delivered a course of lectures to the Advent Society on the subject of Education,-his notes being published in NEW CHURCH LIFE and afterwards issued in book form under the title, CONVERSATIONS ON EDUCATION. The lectures were well attended and excited a great deal of interest. Under the head of "Rewards and Punishments" Mr. Benade dwelt on the importance of corporal punishment, showing from Divine Revelation as well as universal human experience the necessity of this form of punishment as the most ultimate means of correction. These conclusions, however, were unacceptable to Dr. and Mrs. Hibbard, who, in consequence, resigned from their connection with the Academy and the General Church, in May, 1886.

     In June, 1886, the Academy celebrated its Decennial anniversary. Seventy-seven members of the Academy from far and near spent the week of June 14th to 19th at Reach Haven, N. J., where, owing to the princely hospitality of Mr. Pitcairn, they had the principal hotel to themselves.

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The meetings were introduced by a social reception on Monday evening, June 14th. Each of the days that followed was opened with religious services, before breakfast, and the glorious scenes of sunrise over the ocean, in the sphere of the sublime worship of the Lord in His crowning Advent, produced an indelible impression upon all present; some of us, indeed, were wondering if we were still in the natural world, or if, by a sudden transition, we had been taken to the gates of Heaven.

Each day presented new and wonderful delights, spiritual and, at the same time, natural. The solemn services, the inspiring addresses, the animated discussions of interior spiritual subjects, the vistas of new uses and future possibilities for the New Church, kept the mind in a constant state of exaltation, which the daily collations with their impromptu toasts and songs and speeches made all hearts glow with enthusiasm for the beloved cause. Then the promenades on the beach, with quiet talks in which soul opened up soul,-the gatherings of the friends on the great porch in the moonlit evenings, when old and young, moved by Walter Childs' irresistible guitar and songs, joined in the chorus or swayed in dance,-and, finally, the "smokers," after the ladies had retired, when personal experiences in the New Church were recounted and important subjects of doctrine and life discussed until the wee hours,-all these things can never be forgotten by those whose privilege it was to enjoy them. Truly, it was the climax of the glory of the "old Academy," a time of Pentecost, an outpouring of the Spirit of interior good and truth, when inextinguishable flames of holy affections descended upon many a head and heart.

The meetings ended with a magnificent banquet on the Nineteenth of June, the grandest of all the many similar "feasts of reason and flow of soul," for which it was the privilege of John Pitcairn to provide the ultimate setting. When, at last, we reluctantly adjourned, all formed in line, two by two, and marched away to the steamer that was to carry us back to work and struggle for the Church, all singing the song which had been composed for the occasion by Mrs. Whitehead:

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"We gathered from the mountains as we marched down to the sea.
From East to West we heard the call and joined the jubilee.
From South to North they hastened forth and swelled our company,
As we went marching through Jersey.

"First came our grand old chancellor,-May blessings on him fall!-
Surrounded by his Councillors, responsive to his call.
Next followed the Collegiates, Associates, and all,
As we went marching through Jersey.

"And Oh, we had a glorious time, this grand Decennial!
And we love our cause the better, though before we loved it well.
May heaven's peace and happiness within us ever dwell,
As we go marching through-Jersey!"

     The colored waiters at the hotel had been greatly impressed by the unique combination of religion and gaiety in our meetings, and the old refrain, "Hoch sollt er leben," which they so often heard repeated, was echoed back from the culinary regions to the new words:

"Here's to the babies!
Here's to the babies!
Here they grow!"

     -a strophe which was promptly adopted by the Academy, as conveying strictly orthodox sentiments. And when we left on the steamer, the old black head-waiter, with tears in his eyes, poured blessings upon us, crying, "Yo' is God's people! Yo' sho'ly is God's people."

     (To be continued.)

653

BISHOP BENADE'S REPORT ON THE PRIESTHOOD 1917

     AN INTRODUCTORY NOTE.

     At the meeting of the General Convention of the New Jerusalem, held in Boston in the year 1872, the whole subject of the Ministry,-"particularly the expediency of recognizing a personal trine therein,"-was referred to the Committee on Ecclesiastical Affairs, with the request that this Committee present a report on the subject at the next meeting of the Convention. The chairman of the Committee, the Rev. Thomas Worcester, wrote a report, which was read at the meeting in Cincinnati, 1873, and which is remarkable not only for the frankness with which the writer confessed his ignorance as to the subject in general, but also and especially on account of the manly way in which he avows and repents of life-long prejudices.

     This confession, however, did not throw any additional light upon the subject itself, and it was therefore again referred to the Committee "for fuller Report, with explanation, illustration, and Comment," and the Rev. William H. Benade,-the only member who was known to have actually studied the subject,-was now appointed to draw up the report.

     No meeting of the General Convention was held in the year 1874, but when this body met at New York, in 1875, Mr. Benade presented an exhaustive report which was ordered to be printed in the Journal of the meeting. It was thus published, in forty closely printed pages of small type, virtually buried in a volume which is inaccessible to the present generation in the Church. On account of its permanent value, as the only text-book on the Doctrine of the Priesthood, it is now reproduced verbatim in the pages of NEW CHURCH LIFE.
     THE EDITOR.

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     A REPORT ON THE PRIESTHOOD, AND ON GRADES IN THE PRIESTHOOD.

     BY THE REV. WILLIAM H. BENADE.

     The Word alone, when read in the Divine light of Doctrine drawn from it by the Lord Himself, can teach us of the things which relate to the Church internal, and to the Church external. The Word teaches: Doctrine opens and reveals the teaching; and brings it to our understandings. If is written, "In Thy light shall we see light" (Ps. xxxvi. 9). The light which we shall see is the Word; the light in which we shall see light, is the Lord's Divine Doctrine revealed out of the Word, and illustrated and confirmed by its literal sense. The Divine Truth of the Word is brought to our understandings by the revelation of the spiritual sense, presented in the form of Doctrine, which explains rationally, and illustrates scientifically, what the Lord speaks. He, who is the Divine Truth itself, thus appears to us in the spiritual sense or form of His Word, which is Himself; and this spiritual sense is the appearing to our understandings of the Lord's activity and operation in the Heavens, in the Church, and in the man of the Church. In this spiritual sense, which is the interior Doctrine of the Word, wherein the Lord now appears in this His Second Coming into the World, is "the law and the testimony" to the New Church. This is the light which shines for us out of the Word, or the Divine Truth itself, Wherefore, "to the law and the testimony, if they speak not according to this word, it is because there is no light in them" (Isa. viii. 20).

     Concerning the people of Israel, whose history we read in the literal sense of the Word, we learn from Doctrine that they were chosen by the Lord for the purpose of establishing a church among them, which was not to be a true church, but only the representative of a true church. On this subject we are thus instructed in-

     A. C. 4208. "It was enjoined upon the family of Abraham to acknowledge Jehovah for their God; but still they did not acknowledge Him otherwise than as another God, by whom they might distinguish themselves from the Gentiles: thus they acknowledged Him in name alone, on which account also they so often turned aside to other gods, as may appear from the historical parts of the Word.

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The reason was, because they were only in externals, not knowing, neither desirous to know, what internals were. The very rituals of their church were respectively to them no other than idolatrous, because they were separated from things internal; for every ritual of the Church separate from what is internal, is idolatrous. Still the gentling principle of the Church might be represented by them, for representations do not respect person, but thing, see n. 665, 1097, 1361, 3147. In order, however, that a representative Church might exist, and thus there might be some communication of the Lord through heaven with man, it was needful they should be bound especially to acknowledge Jehovah, if not in heart, yet in mouth, for representatives with them did not go forth from internals, but from externals, and; thus communicated themselves otherwise than in a genuine Church, in which a communication is effected by internals; wherefore also their divine worship did not ad all affect their souls, that is, did not make them blessed in another life, but only prosperous in the world. It was on this account, namely, to keep them in externals, that So many miracles were wrought among them, which would not have been the case had they been in internals; and therefore they were so often compelled by punishments, by captivities, and by threats, to worship, when yet no one is compelled to internal worship; by the Lord; but this worship is implanted by freedom (1937, 1947, 2174, 2875, 2876, 2881, etc.). The principal external was that they should confess Jehovah, for Jehovah was the Lord, who was represented in all things of that Church."

4281. "The Church, which was instituted among them, was not a church, but only the representative of a church; wherefore that church is called a representative church. That the representative of a church may be given with Such, see n. 1361, 3670, 4208; for in representations the person is not reflected upon, but only the thing which is represented; wherefore not only persons represented divine, celestial and spiritual things, but the same were represented by things inanimate, as by Aaron's garment, by the ark, the, altar, the oxen and sheep, which were sacrificed; by the candlestick with the light, by the bread of arrangement on the, golden table, by the anointing oil, the frankincense, and other like things hence it was that kings, both good and bad alike, represented the Lord's regal principle, and the high priests, both bad and good alike, represented the things appertaining to the Lord's divine priesthood, when they discovered their office in an external form according to the statutes and commandments.

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To the intent, therefore, that the representative of a church might exist amongst them, such statutes and such laws were given them by manifest revelation, as were altogether representative; wherefore so long as they were principled therein, and observed them strictly, so long they were capable of representing; but when they turned aside from them to the laws and statutes of other nations, and especially to the worship of another god, then they deprived themselves of the faculty of representing, in consequence whereof they were driven by external means, which were captivities, overthrows, threats, and miracles, to laws and statutes truly representative; but not by internal means, like those who have internal worship in external." Cf. 4288, 4680, A. C. 3480 "It was also shown, how the unclean things of that nation did not prevent the interiors of the Word, that is, its spiritual and celestial things, from being still exhibited present in heaven; for those unclean principles were removed so as not to be perceived, and evils were also changed into good, so that the mere external holy principle served as a plane; and thus the internals of the Word were exhibited present before the angels without the interposition of any hindrances; hence it was made manifest, how that people, though interiorly idolatrous, could represent things holy, yea, the Lord Himself, and thus how the Lord could dwell in the midst of their uncleanness (Levit. xvi. 16) consequently how He could have somewhat resembling a church amongst them, for a church merely representative is but a resemblance of a church, and not a real church." From this-

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     "It may appear also, that the rituals or representatives of the Jewish Church contained in them all the Arcana of the Christian Church, and likewise that they to whom, the representatives and significatives of the Word of the Old Testament are opened, may know and perceive the Arcana of the Lord's Church in the earths, whilst they live in the world, and the Arcana of Arcana which are in the Lord's kingdom in the heavens, when they come into another life." A. C. 3478.

     In the light of this doctrine the New Church is to read, understand, and apply to its own states and conditions, the representatives and significatives of the Word of the Old Testament. The Divine prescriptions of worship, of rite, and of ceremony, and of the whole external order of the Jewish Church, contain all the Arcana of the Christian Church. As they constitute a part of the literal sense of the Word, which is now opened by the revelation of its true internal sense, they become thereby and therein a part of the Heavenly Doctrine of the New Church, from which may be known and perceived the Divine prescriptions of worship, of rite, and of ceremony, and of all external Order for this Church. For not only worship, but also all things of Divine Order are prescribed by Doctrine, and performed according to Doctrine. N. J. H. D. 6.

     The New Church is an internal, spiritual Church, of which Israel was the external representative. It is not, however, an internal Church without an external; but an internal Church in its own corresponding external; a full, complete, and true Church, in which the internal appears in its external, and is represented therein. The true things contained in the representative things of the Jewish Church are the Divine Laws of Order for the New Church, and these are to be clothed in their corresponding external and representative modes and forms of appearance. For it is, of course, not to be, inferred from the preceding, that the mere representatives of the Jewish Church are to be transferred to the New Church, but that the spiritual things contained in them are to be known and perceived from them; and that when thus known and perceived, they are to be applied to the internals of this Church, and are thence to proceed to its externals, and are there to appear as the true representatives of the truths and goods which the Lord has opened out of the Word for the use of His New Church.

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And from this follows a conclusion, which undeniably formulates itself into this universal rule of practice and observance, that all things of the external order, worship, and government of the New Church, whatever may be the varieties of its reception and development, must and will be representative of the internal things of the Divine Law and Order, given to it in the Heavenly Doctrine, which is the spiritual sense of the Word. In no other way can be fulfilled, in this latter day, that prophetical representative of the true Church of the Lord, which is presented to view in the historical portion of the Word of the Old Testament; and in no other way can a true internal Church become also a true external Church; for, in no other way can a correspondence exist between the internal and the external of the Church.

But, it may be objected, that such a conclusion is in direct conflict with those teachings of the Church, which declare that, at the coming of the Lord into the world, all representatives were abolished. As there is an apparent ground for this objection, and as its successful maintenance would unquestionably invalidate our argument, it is our duty to give it a careful consideration. In T. C. R. 670, and elsewhere, to a like purport, we read, "Washings, and other ordinances of a like nature, were enjoined and commanded the children of Israel, because the Church established among them was a representative church, and this was of such a nature as to prefigure the Christian Church that was to come; on which account, when the Lord came into the world, He abrogated the representatives, which were all external, and substituted a Church, of which all things were to be internal; thus the Lord put away figures, and revealed the antitypes themselves; just as when a person removes a veil, or opens a door, and thus affords the means, not only of seeing the things within, but also of approaching them. Of all those representatives the Lord retained but two, which were to contain in one complex all things of the internal Church. These two are Baptism instead of washings, and the Holy Supper instead of the lamb which was sacrificed every day, and particularly at the Feast of the Passover."

659

A careful reading of this passage, and a comparison of its contents with other teachings of the Church, will show plainly enough that the inference drawn from it, and made the basis of the above mentioned objection, is neither justified by its true import, nor in harmony with the whole truth of the matter. And, moreover, it will appear, that the attempt to disprove our position by this objection, is an attempt to disprove by far too much. For,

1. It will be noted that the Jewish Church is said to "prefigure the Christian Church that was to come." In the figure we are, to see the true antetype; and to the end that it might always remain among men, and be a means of their elevation from external to internal states, this figure was permanently fixed in the letter of the Word. It is there, and will remain there forever, as the Lord's prefiguration of His true Church. And having been made a part of the representatives of the Divine Word, embodied in its letter, and then fulfilled by the Lord Himself, it could not have been abrogated wizen He came into the world, in the sense implied in the objection which we are considering. "He came not to dissolve the law or the prophets, but to fulfill" (Matthew v. 17). His fulfillment of the law and the prophets, so far from effecting their repeal and annulment, only gave them more truly and fully to the Church as divine spiritual laws and prophecies, implete with the divine life and power. "Hence, it is evident," as we are instructed in A. C. 9349, "that indeed the external rituals of the Church, which represented the Lord, and the internal things of heaven and the Church, which are from the Lord, and which are treated of in the Word of the Old Testament, have been for the most part repealed, but that still the Word in its Divine sanctity remains, since, as has been said, each and every thing therein still involves holy Divine things, which are perceived in heaven whilst the Word is being read; for, in every thing there is an internal holy principle, which is the internal sense of the Word, or the celestial and Divine sense; this sense is the soul of the Word, and is the Divine Truth itself proceeding from the Lord; thus it is the Lord Himself.

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From these considerations it may be manifest how the case is with the laws, the judgments, and the statutes which were promulgated by the Lord, from Mount Sinai; viz., that each and every thing therein is holy, because in the internal form it is holy; but that still some of them are repealed as to use at this day, where the Church is, which is an internal Church; but some of them are of such a nature that they may serve for use, if (the Church) be so disposed; and some of them are altogether to be observed and done, nevertheless those which are repealed as to use where the Church is, and those which may serve for use, if the Church be so disposed, and also those which are altogether to be observed and done, are alike holy in the internal holy principle, for the Word throughout is in its bosom Divine. The holy internal is what the internal sense teaches, and is the same thing with the internals of the Christian Church, which the doctrine of charity and faith teaches."

Here, then, it is distinctly taught that the representatives of the Jewish Church were not all repealed but that the repeal affected only the most part of them; and that even this was not an entire abrogation of them, but only a repeal as to use at this day, where the Church is, whilst the Word, in the Divine sanctity of its letter, remains intact. And with this qualification of the passage of the T. C. R., above cited, we may see that what the Lord abrogated when He came into the world was the peculiarly Jewish, or externally representative use of figure and type; and that what He gave in place of this was the Christian use of the figure and type, in such an understanding of the Antitype as the men of the Church of that day could receive. In the place of the figure of the Lord, set in the framework of the Jewish Ritual, the Lord Himself appeared to men as the Word in Human Form, and thus manifested to them "in all the Scriptures the things concerning Himself." The invisible God, before known representatively as the Divine Man, was then made visible; was actually present among men; and was seen, heard, and known of them as a Man. And yet, though the Divine Antitype Himself thus appeared in the figure, and showed Himself out of the figure, neither was the figure destroyed, nor the principle of its existence and use abolished.

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The one could not have been destroyed, and the other could not have been abrogated, without an abrogation and destruction of all created existence; for this rests upon the Divine Law of "correspondence, which is the appearance of the internal in the external, and its representation." The whole appearance of the Lord in the Humanity was representative; but, as that appearance was a Divine reality, so were all its representatives real appearances. As the universal world is a theater, representative of the Lord's heavenly kingdom, and as this kingdom is representative of the Divine of the Lord which forms it, because "all things exist and subsist by influx from Him" (A. C. 1807, 1808, 1881, 3225, 3483, 9280, 10728, etc.), so the Lord Himself, when in the world, spoke and acted by representatives. Had He spoken and acted otherwise, neither His word nor His work would have been adequate to the understandings and states of men on earth, or of angels in the heavens; they would not have been received by men, nor understood by the angels, A. C. 3652. For, it is only by correspondence and representation that the Divine can come to man; and that what comes to man tan be seen and known in the heavens.

That a change, and a great change, was effected in the Jewish representatives, by the Lord's coming into the world, may not be questioned. What the nature of this change was, we can learn, in some measure, from what we are taught concerning the Word and its use in Israelitish and Christian dispensations. In the former, the mere letter of the Sacred Scriptures, by virtue of its representative character, performed the use of keeping men on earth in connection with the heavens, and thus with the Lord; but when the Word and its representatives were presented visibly in the Lord, and in His life on earth, then was this use of connecting man with the heavens, performed in the Christian Church by means of the internal natural sense, contained within and made known from the letter of Sacred Scripture. And now, in this day of the Lord's Second Coming into the world, the same use, though in a far higher and more interior degree, is performed by the true internal, or spiritual sense, which is opened out of the natural and merely representative senses of the Word.

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The former senses, in which men understood and received the Word, are not at this time abolished absolutely, so that they no longer exist; but they are, so to speak, removed to their proper places in the externals of the human mind and understanding, whilst the true sense is brought forward, to the end that men may see, and know, and receive genuine Truth, which is spiritual, which is the Lord Himself coming in the spirit and in the life of His words. The vail has been removed from before the Word, but it has not been torn down; the door has been opened, but it has not been lifted from its fastenings. And hence it is, that, although the interiors of the Word have been laid open, they are not visible to all men; that for many the vail is still drawn down, and the door is still closed. The Word, which is Divine Truth, remains in the ultimate literal form in which it was originally clothed; but, by revelation of the true meaning of that form, it now appears, or, the Lord who is the Word, now appears in a new more interior light, shining out of the letter into the understandings of those who are prepared to acknowledge and receive Him in this His real appearance.

2. In the passage from the T. C. R., under consideration, it is said, "that the Lord abrogated the representatives which were all external." If we interpret these words to mean that He "abrogated all representatives," we shall be in conflict not only with the teachings above adduced from the Writings, but also with other, even more explicit, statements derived from the same source. Thus, in A. C. 3670, we are taught: "That it is a thing of indifference what be the quality of the man who represents, whether evil or good; and that the evil may alike represent, and did represent, the Lord's Divine, may be seen, Nos. 665, 1097, 1361; the same may appear from the representatives which exist even at the present day; for all Kings, whosoever and whatsoever they are, represent the Lord by virtue of the Royalty appertaining to them; in like manner, all Priests, whosoever and whatsoever they are, by virtue of the Priestly principle; the Royal principle and the Priestly principle are holy, whatsoever he may be who ministers therein; hence it is, that the Word taught by an evil person is alike holy; also the Sacraments of Baptism, and the Holy Supper, and the like."

663

     If, according to this teaching, "there are representatives which exist even at the present day," then "all representatives were not abrogated," and the adoption of the above mentioned interpretation of the passage, cited from T. C. R., brings us face to face with a plain contradiction in the only Writings from which we derive, or can derive, any knowledge on the particular subject under consideration. But these Writings are of the Lord,-they contain His own revelations of Divine Truth; and since this fact utterly precludes any suggestion of self-contradictign in their teachings, we are compelled to seek for the cause of the appearance of such a contradiction just where it is formed that is to say, in, our own minds; and also just in that condition of our, minds which induces fallacious appearances; that is to say, in a defect of knowledge and understanding. Let us look into the subject a little farther.

     The Representatives of the Jewish Church may be divided into two general classes. In order that the representative of a Church might be established among the people of Israel, the truths and goods which constitute a Church had to be given in a form adapted and accommodated to their condition; and when given, they would of necessity appear in correspondences and representatives for "correspondence is the appearance of the external in the external, and its representation therein." A. C. 5423. Now, we are instructed, that in accommodating the truths and goods of the Church to the external and sensual states of the Israelites, the Word had an especial regard to that which they held most sacred; viz., worship by sacrifices. This, which was indeed their inmost religious principle, although it was profane in itself, was nevertheless adopted into the Divine economy, for the reason that the Lord never does violence to any principle of sanctity in man.

     Hence there were, in the Jewish Church, Representatives from Correspondence, and Representatives from Adoption.

664

     A representative from correspondence is such by virtue of influx from the Lord; and is as permanent as the Divine principle in the Lord, from which it proceeds, and of which it is the external appearance. It is self-evident that these representatives could not have been abrogated at the Lord's Coming into the world, without an abrogation of the entire Word in the letter, and of the whole natural universe, or, rather, without a setting aside of the Divine law of influx, by which the Heavens and the Earth exist and subsist. From an application of the idea involved in the objection we are considering to these representatives, it would follow, inevitably, that when the Lord came into the world to fulfil every jot and tittle of the Word, this fulfilment would have resulted in the dissolution of the Universe of spirit and matter, or would have been, in fact, a Divine nullification of the very end and purpose of His coming, and, indeed, of that very work itself; in other words, a nullification of that fulfilment.

     The Representatives from adoption, however, were of a totally different character. They could be abrogated. For, unlike the former, they were not internal, but merely external representatives. They did not exist in the Word and the Church by virtue of their correspondence to the Divine principles of Truth and Good; but by virtue of a Divine act of accommodation to the state of the people of Israel, to the end that they might be in holy externals, and from these externals might have communication with the heavens. But when the reason for this accommodation ceased to exist, these representatives also, and of necessity, ceased to exist. That is to say, when the Jewish Church was consummated, in consequence of its special use coming to an end, then were these representatives abolished as to use; which was possible, because they were merely external.

     (To be continued.)

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Editorial Department 1917

Editorial Department Editor 1917

     NOTES AND REVIEWS.

     Gentle reader, forgive our frivolity in quoting the following from THE VALIANTS OF VIRGINIA, a novel by R. E. Rives:

     "It's lucky," said Mrs. Stowe, "there's no marriage in heaven, or there'd be a precious mix-up before they got through with it."

     "Well," Mrs. Gifford rejoined, "the Bible may say there's no marriage or giving in marriage in heaven, but if I see my old man there, I'll say to them, 'Look here! That's mine, and all you women angels keep your wings off him.'"

     The "Roll of Volunteers" from the New Church in Great Britain "still grows, and has reached the amazing total of 1,662, and many of the Societies have not sent in their latest, and some not any, returns, and we know many more will yet have to be included. . . . The Death Roll, since the great British offensive, unhappily has also grown greatly, and our Church has to mourn the serious gaps made in its young manhood by this devastating world-war. Among those recorded this quarter are many of high intelligence, deep devotion to the New Church doctrines and organization, and of great promise." (THE YOUNG NEW CHURCHMAN for July, 1917, p. 44)

     In our last issue we published a paper by Mr. Alfred H. Stroh respecting a "Missing Swedenborg Portrait." Since then we have found the following item in reference to this subject, in a letter from Dr. R. L. Tafel, published in the NEW JERUSALEM MESSENGER, Jan. 20, 1869, p. 42:

     "I have continued my explorations in the direction of portraits of Swedenborg, and in this I have: had the valuable assistance of Mr. Eichhorn, one of the librarians of the Royal Library, who is considered an authority on painting in Sweden.

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It was he who discovered the names of the artists who painted the portraits preserved at Gripsholm, and in the Academy of Sciences. So far he has but three portraits, of which he is confident that they are originals, the two above named, and one which some years ago was sold to America. This portrait was found in Swedenborg's chamber and after having for some time been in the possession of the bookseller Deleen, was sold to America, and is now, I believe, in the hands of Mr. D. Lammot, of Wilmington, Delaware.* The one which was offered for sale in Washington, a few years since, and purchased by Mr. S. Reed, of Boston, if I am not mistaken, is a copy of the picture in Gripsholm. Another portrait, in the possession of Dr. Wilkinson, of London, although believed to be an original, is, in the opinion of Mr. Eichhorn, a copy of the one in the Academy. These likenesses of Swedenborg were taken of him in his old age. But I have discovered and purchased a small painting of him on copper, taken in 1747. It has suffered somewhat by renovation, but Mr. Eichhorn assures me that it can be perfectly restored. It is the only picture, in colors, of Swedenborg in his younger days, known to be in existence."
     * Now owned by the Academy of the New Church.

     Conditions change very slowly in the old world. Twenty-seven years ago the prospects of the New Church in Germany are described as follows by an American traveler who, in the year 1890, visited Prof. William Pfirsch, who for many years was the faithful assistant of Prof. Immanuel Tafel:

     "Prof. Pfirsch thinks it will be long before the New Church obtains a perceptible foothold in Germany. A lady, also, familiar with legal and educational circles here, says: 'There is no field.' People are content to let their spiritual table, as well as their intellectual, be spread for them with what food the government supplies. On every hand, in every relation of life, one notices this disposition to confirm to established authority,-to be a bit aghast at anything out of the ordinary groove. The strict supervision of the clergy, too, renders the promulgation of new doctrines a difficult matter.

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Each clergyman obtains and holds his office by State authority, and if the Consistorium discovers that he is tending towards other than the established doctrines, he is reminded such was not the purpose of his appointment. 'But the day will come,' said our friend. 'The shackles are loosening, and a new age is dawning for us as well as for you. For the present, however, we must look for the growth of the New Church in republics, in countries where, as in
Switzerland, the Church is independent of the State, rather than here.'" (NEW CHURCH MESSENGER, 1890, July 16.)

     In the NEW CHURCH WEEKLY, for Sept. 8th, Mr. Charles Higham concludes a series of twelve historical articles on "The New Church in London," in which he has presented, in chronological order, the chief data respecting the various New Church societies and institutions that have existed in the British metropolis, up to the present time. Among the latest of these, he describes, without bias and, on the whole, correctly, the "Academy of the New Church," the "General Church of the Advent of the Lord," and the "General Church of the New Jerusalem."

     In the account of the Academy, however, Mr. Higham quotes from an article in the NEW CHURCH QUARTERLY for 1916, p. 369, where it is stated that "Since 1897, the Academy has ceased to be an ecclesiastical organization, as it was originally; and it now devotes its whole energy exclusively to the work of distinctive New Church Education." This unauthorized statement is based upon a misunderstanding. The Academy certainly is not a merely secular institution, but very distinctly an ecclesiastical organization, since its whole energy is devoted to the service of the Church. But if no longer regards itself as an independent ecclesiasticism and it, therefore, on June 28th, 1898, adopted the following resolution:

     "RESOLVED, That until further action this corporation recognizes the Bishop of the General Church of the New Jerusalem as ex officio head of the ecclesiastical uses of the Academy."

     Nor is it correct to say that Academy "devotes its whole energy exclusively" to the work of Education, for it also maintains a general Library, a Book Room, and a Publication Office, for the publication and sale of the Writings and of general New Church literature.

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     In his brief description of the "General Church of the Advent," Mr. Higham gives the following account of the society worshiping at Burton Road, which may be of interest to our readers:

     "When he resigned his pastorate of the Camberwell Society, on March 20, 1891, the Rev. R. J. Tilson commenced-and maintained for twelve months-public worship at the Masonic Hall, Camberwell New Road. Meanwhile a building for the use of this newly-formed English congregation of the 'General Church' was erected in Burton Road, Brixton, S. E., at the sole cost of Mr. C. J. Whittington-whose property it still remains-and in it the Rev. R. J. Tilson has ministered from its dedication on Sunday, September 4, 1892, to the present time. Upon the reorganization of the 'General Church' in 1897, Bishop Benade's connection with it ceased, and he came over to England where, at Streatham, in the southern suburbs of London, he died on May 22, 1909-his episcopal status having been, throughout, acknowledged by the Burton Road congregation.

     "It may be unknown by many readers of the N. C. W. that this congregation is thus the last remaining section of the original Church of the Academy. It has never been connected with the later development of that Church, under Bishop Pendleton, noted below. The Burton Road Society now consists of 80 members, of whom 66 are regular communicants. About 12 of the members live outside London. It has been authoritatively described as 'a happy family' and its aim 'all along' defined as 'to develop the uses of the Pastoral Office." The special Liturgy used in the services was compiled by the Pastor and the music in it was composed by Mr. Whittington.

     A School has been attached to the Society throughout its whole career, under the superintendence of the Pastor and having as its teacher Miss K. M. Dowling, L. L. A."

669

At the annual meeting of the Maine Association of the New Church, held at Portland, Aug. 25-26, the Rev. Earl C. Hamilton, (who was ordained into the New Church Ministry during the meeting), read a paper reviewing the history of the Association since its organization in 1836, and seeking an answer to the question, "What more can be done for the growth of the New Church in Maine?" An animated discussion followed, in the course of which the Rev. Paul Dresser "raised the question whether there has been any other kind of a decline besides numerical. If we go back fifty years we find that there was great interest in an intellectual way. They were students of the doctrines of the Church. Are we maintaining their high level of intelligence, zeal and purpose? Has there been an intellectual as well as a numerical decline? Might we not keep abreast of the world if we maintained the high level of sixty years ago? I have been disappointed in my efforts to talk to my people of the vital things of the Church. We spend too much time in talking about things of no vital importance. Are we growing in our comprehension of the Lord and of the vital things of the Church? If we care for truth as we claim to do we shall then get after that truth. We will read, study, think, grow, develop, then we will become true missionaries.

"The Rev. John Whitehead thought that Mr. Dresser had hit the nail on the head. We need to keep up a high level in a knowledge and study of the Doctrines of the Church, It is one of the principles laid down by Swedenborg that power and influence is exerted in proportion to the strength of the center. The circumference develops in proportion to the power of the center. When bur Government wishes to warn vessels at sea it does not put a candle in a lighthouse, but develops a light of 100,000,000 candlepower to radiate afar across the water. So we must do in like manner. Many of our own people longing for more knowledge wander off into various cults for instruction in points of spiritual philosophy. They see therein some things taken from Swedenborg or similar to his teaching, and they are deceived thereby. If the Church itself had clearly taught its wonderful philosophy to these people they would have seen through the fallacies and falsities of the cults and not have been deceived thereby."

670

"INCREASING OUR NEW CHURCH MEMBERSHIP." 1917

     Under this heading Mr. M. P. Thompson writes in the N. C. MESSENGER for Sept. 19th:

     "A most practical way of increasing it would be, to bring up children in New Church orphanages, carefully instructed by those endowed with love for the work, and wisdom to rightly conduct it. The grand results which could be obtained in this way would outreach everything the Church has ever dreamed of.
"For over a hundred years the Church has directed its efforts almost entirely towards bringing adults into the knowledge and love of the new doctrines, and we all know what meager results have been accomplished. We do not wonder at the fact, because it only verifies Swedenborg's statement, that person who have passed the age of (30) thirty years seldom make a radical changes either in their beliefs or their lives.

     "Then why not change our methods? Believing as we do in the doctrine of remains also, it seems a marvel that the Church ignores the great opportunities lying all about us-homeless little ones needing to be cared for both physically and spiritually, and if properly raised, a great majority of them would become useful New Church men and women, filling many different walks in life.

     "The number which could be raised would depend solely on the financial support the cause would receive, and on the competency of the instructors employed.

     "Our Lord certainly meant something when He commanded us to 'feed His lambs;' and what more noble calling could be imagined than to spend one's life in the endeavor to train little children for heaven?

     "It is lamentable to see one little New Church society after another struggle along for a few years and finally close their church doors, sell their property and abandon public worship altogether. If orphanages had been established in every large city fifty years ago and the money spent in building fine churches, sending out missionaries, and so forth, had been spent in bringing up children in the Church, what different results would have been obtained."

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W. REY GILL 1917

W. REY GILL F. H. R 1917

     In Memoriam.

     The loss of Mr. Rey Gill, who was killed in action on August 21st last, will be keenly felt by the organization of the General Church in England. He was an old "Academy boy," having been educated at the School conducted by the late Rev. E. C. Bostock, at Burton Road, until his entrance into commercial life.

     The elder son of the late Mr. William Gill, of Colchester, he early showed the same keen interest, as his father, in the doctrines of the Church and the welfare of the organization in England, and it is difficult to see who will fill the niche which his removal from this world has left void.

     The "Studio" has always been the home of the, Assembly in Colchester, in addition to the use it serves as the center of the social life of the local society, and as such it will have many pleasant memories for our friends across the sea. By no means the least of these will be those associated with the quiet-spoken, genial host, who did the honors of the Studio.

     Mr. Rey Gill acted as Secretary for the British Assembly for many years, and as such did much unobtrusive work, but he will chiefly be remembered in the Church as an earnest student of the Writings and as an original thinker.

     It is true that some of his conclusions met with strident opposition from his fellow members, but with this opposition there was never any touch of personal animosity. The conclusions might be disputed, but it was always known that their exponent had reached them from a desire to know the Truth and with the hope that their presentation might help his fellow Newchurchmen to more rationally grasp the teaching of Divine Revelation.

     All who came into contact with Mr. Rey Gill could appreciate the charm of his personality. Quiet, self-possessed, thoughtful and considerate for others, he was esteemed by those who met him in business life as well as in his home life.

672

His work for the Church was his recreation, part of a busy life, one so busy that if he had desired it he could, no doubt, have secured exemption from military service, but his patriotism was part of his life, and when the call came he joined, first, as volunteer, but afterwards as a member of the Officers' Training Corps; at the time of his death he was a second lieutenant in the Oxford and Buck's Light Infantry.

     During his service at the front he participated in numerous raids and encounters, and eventually fell at the head of his men in one of those minor engagements, which, lacking a local name, are yet the essential and daily part of a war of attrition.

     Few, prior to the actual test, would have credited him with military ability, but it is known from the testimony of his superiors that he showed coolness, bravery, and leadership in times of need, and his bearing and resource had won words of commendation from his chiefs.

     It is not necessary to enlarge upon his home life. He and his win some wife in their dainty home have entertained so many of the Church friends that the warm sympathy and love that existed between them require no description; to others it is sufficient to say that they were a true New Church couple,-which is, after all, the highest ideal we can know on earth. Our thoughts go out in warmest sympathy to those he has left behind, wife, mother, sisters and brother, but it is not easy to find words to express it and we can only commend the healing of their wounds to Him whose tender mercies are over all His works.
     F. H. R.
MRS. ELIZABETH NORRIS 1917

MRS. ELIZABETH NORRIS H. S 1917

The death of Mrs. Elizabeth Norris, this summer, leaves the Pittsburgh Society once more face to face with that gravest of all problems, namely, the replacing of the founders and early supporters of the Church, who are now so rapidly being gathered to their reward, and leaving the field to younger workers.

The question naturally arises, will the young people who now come forward to take the vacant places as best they can, be able to do anything like as strong and consistent work?

673

The question here involves a comparison of the two schools of training:-i. e., the school of the world, with the struggle to get free from the falsities of the Old Church, and the protected schooling of those raised in the sphere of the Church and brought from early days under the influence of its teaching. It is sometimes claimed that the latter conditions do not produce the same fibre that the sterner school produced. The history of Mrs. Norris, and her connection with the New Church in Pittsburgh, is of the greatest interest in this connection.

As shown in recent numbers of the LIFE, the Academy movement had its inception in Pittsburgh, Bishop Benade being the great organizer and leader. But if anyone will read the early history of the movement here which made Father Benade possible, and probably led to his coming here in the first place, he will find that much of the enthusiasm and urgency came from one or two zealous and devoted women, among whom "Auntie Aitken" and her sister, Mrs. Hogan, were perhaps the best known. Mrs. Norris, as well as her sister, Miss Maria Hogan, was born into the midst of this enthusiastic circle, and was baptized in infancy by Mr. Benade and, while for some years his visits to Pittsburgh were only occasional, still there was continuous Sunday School instruction, given for the most part by Aunt Aitken herself. It is worthy of record that when Mr. Benade finally came to live in Pittsburgh, Elizabeth Hogan was a member of his first confirmation class. Not only in the Church, where the most wonderful sermons in the world were being delivered, but also in the Sunday School, and most of all in their homes, where the beloved Pastor was a frequent visitor, these young people imbibed the best that there was at that time in New Church instruction. And it mat as well be remarked right here, that this foundation never failed her throughout all the trying times through which the Church has passed since then, as well as in her own life. Her husband, who died many years ago, was one of the many who have had such an overdose of "religion" in their childhood, that they react against it as soon as they grow up.

674

Still, he was very careful to cooperate with his wife in all such matters, and she was able to bring up her children to be strong in the Church. Her ten grandchildren are also being brought up in the faith. It was she, in company with old Dr. Cowley, who got the first day school started, out on Denniston Ave., where it was quite small. In those days, it involved some sacrifice of external things to send the children to a New Church school, for they were just beginning, and although strong in some subjects, were apt to be weak in others. When the school was moved to the new building in Allegheny, and many other children began to attend, she still sent them all the way across the city and, later, to the Academy in Philadelphia. Mr. Czerny used to say with much affection that Mrs. Norris was one of his strongest supporters.

In her later years, even after she was confined largely to her house, she continued to be not only a strong actual supporter of the Church and its uses, but a strong center of sound doctrinal interest and influence to her family and many old friends.

All of which, I think, goes to show, that one raised in the Church, and who never had to combat the imbibed remains of the Old, may also become a very strong: and reliable supporter of the Church, and succeed in that greatest test of all, leaving a progeny who will perpetuate the work. For, after all, there is truth in what the Ancients said, that one who had no one to carry on the name and the Faith, was but a "dead man." It is indeed true that the spiritual fruits of our influence are more important and far-reaching than our merely natural descendants, but the best of all is to have both, where that is possible. H. S.
MRS. C. TH. ODHNER 1917

MRS. C. TH. ODHNER 1917

     REMARKS BY BISHOP N. D. PENDLETON AT THE MEMORIAL SERVICE,
     SEPTEMBER 5, 1917.

     All are deeply moved by the sudden and unexpected death of our friend,-that devoted mother who commanded the affectionate regard of young and old, and the profound respect of those who cherish Academy ideals. She was one of the first to be trained and educated under the auspices of the Academy,-a member of the first class formed in our Girls' Seminary.

675

Her life in our midst has been one to which we may look for inspiration in the way of loving service and devotion to those principles of mother-care and training, by means of which the Church of the future will be most surely built. Her going, in the midst of her great usefulness, and apparently before her work in life was finished, leaves us perplexed and amazed; yet we bow before the Lord's manifest will, trusting absolutely in His Mercy; knowing that He, in every act of His Providence, ordains that which is best for all, and leads to the highest good. Though this good in its final fruition be veiled from our eyes, though it come by way of misfortunes and distress, yet do we trust in Him, saying, Thy, Will be Done, not mine, O Lord; for Thou alone knowest; Thou alone canst see all the ways of life and lead us on to the true goal, which Thou hast been preparing from the beginning. For we have confessed Thee in our hearts; we have dedicated our lives to Thy service; we have followed, and we shall continue to follow, in the way of Thy leading even to the end to death and resurrection, in which our highest hopes, our deepest aspirations shall be fulfilled. For this fulfillment we trust in Thee alone, and we shall keep this trust through every misfortune, and in every stress of life. We cannot help sorrowing when loving bonds are broken, when those nearest and dearest are taken from us, sometimes violently. Yet we know the truth, and inwardly our hearts are free to rejoice therein, and in so knowing may the bitterness of the cup pass, and we, looking beyond the temporal, with the eyes of faith, and the spirit of love, see with clear vision the eternal blessing which is in store for the children of the Lord.

To the natural man death is appalling. It is absolute, irrevocable. Nothing can change it, no mortal man can help. It is called "the hand of God," and this because against it the hand of man is of no avail. In it every man meets his God, and the time of it is in His hands; the way of it is of His providence.

Man can only submit, and in submission he has but one recourse, his faith in the Lord, that He is and that He is living and lovingly present in death.

676

     There comes to mind a beautiful refrain from an ancient sacred book, expressing in touching words the faith of the men of old: "I know that my Redeemer liveth, and at the last He will arise above the dust, and afterwards these, shall be encompassed with my skin, and from my flesh I shall see God." (Job xix:25-26.)

     "I know that my Redeemer liveth." The consciousness of the living Redeemer is the essence of spiritual faith. It has upheld the men of every age in life and in death. It has given them courage to walk in strength in the ways of this world, and to meet with fortitude life's ending here. It has given their eyes to see beyond the grave, and to know that even as their Redeemer liveth so shall they continue to live after the clods of earth have fallen, that even as "at the last He arose above the dust," so shall they rise again to a new and wonderful life in His Kingdom, taking with them, not the natural flesh and bones of the body, but that which the ancient book speaks of as a skin encompassing. "Afterwards these shall be encompassed with my skin." This signifies that at death man takes with him all these natural things, natural knowledges and affections which receive and modify all influx, by the disposition of which the spiritual and everlasting character of man is formed and fixed.

     The ancients knew that these natural things were carried over at death, and for this reason they spoke of the skin encompassing, and of seeing God from the flesh; for by the skin and the flesh these natural things are signified. Life in the world of nature is given for the purpose of gathering these experiences, so that they may serve as a lasting ultimate embodiment of the living spirit of man, whereby that spirit acquires not only form and quality, but also permanency.

     The ancients knew of this, as their writings reveal, but their mode of expressing the fact was misinterpreted by later and more unspiritual generations. The truth is now revealed and we are allowed to understand not only that man lives after death, but also how it is that he so lives, and the nature of the life to come, that it is in all respects human,-human in thought, in affection, and in all the things accomplished by thought and its affection, that is, all uses.

677

To this human life all are called by the way of death. The call must be answered by everyone; it is given by the Lord alone; He alone knows the time when life's experiences here are filled and finished; we do not know. Our duty is to stand like obedient soldiers ready to answer the summons, like trusting children ready and willing to heed the Father's call.
REPORT OF THE VISITING PASTOR 1917

REPORT OF THE VISITING PASTOR F. E. WAELCHLI 1917

For the fifth successive year I spent the summer among the New Church people of the Canadian Northwest. I found conditions in the Church there considerably altered, owing to the fact that the Western Canadian Conference of the New Jerusalem, hitherto an independent body, had, at its meeting, held at Herbert, Sask., July 8 and 9, 1917 joined the General Convention. This act was, at the same time, an act of division or separation within the Conference, for thereby those members who did not desire to enter Convention, being members of the General Church, were closed out of the Conference. Thus the two general bodies of the Church are now distinctively established in the Canadian Northwest, and there does not exist as formerly an organization including all the Newchurchmen in this region.

On the 17th of July I arrived at Chaplin, Sask., in the vicinity of which place there are several members of the General Church and others who are more or less favorable to it. Two days were spent visiting New Church families in this neighborhood, and then, on the 20th, I went into a farming community fifteen miles to the south, where there are about twelve New Church families, and remained there for six days. I preached twice in the school house, on a Friday evening and on a Sunday afternoon. On the latter occasion there was an attendance of forty persons. Three delightful afternoon gatherings were also held at the houses of members, at which opportunity was given for asking questions, of which there was no lack, and deep interest was shown in the answers given.

678

There is an incident of my stay here which, I believe, is worth relating. I was making a long drive across the prairies with one of the members, and in the course of our conversation he said: "When I was still in the Old Church, the thought often came to me that I would like to be among those living on earth on the day when the Lord would make His glorious second coming; I hoped to see that wondrous sight; and I prayed that I might be among those who would rejoice in that Coming. And now it has all come true. It has been granted me to see the Lord's Coming in the clouds of heaven, but in a manner far more glorious and wonderful than I had ever pictured. Every day, as I read the Writings, I thank the Lord for this mercy." Such was this simple man's testimony, and I could not but wonder whether there are many in the Church who could likewise utter it from the heart.

     After my time here was completed, I returned to Chaplin, to remain for several days. There are six or seven New Church families in this neighborhood. Two services were held, at one of which, on Sunday afternoon, there was an attendance of fifty, among them several from the region to the south. A number of visits were also made, at all of which there was enjoyable conversation on the doctrines of the Church.

     All meetings at Chaplin and in the country to the south were conducted in the German language.

     From Chaplin I proceeded to Rosthern, Sask., arriving there July 31st. Here I remained six weeks, working both at Rosthern and at Hague, twelve miles distant. The weekly program was as follows: Sunday, at Rosthern, 10 a. m., Sunday School; 11 a. m., services, at Hague, 4 p. m., Sunday School; 7 p. m., services. Monday, at Hague, 10 a. m., school with the children. Then for the remainder of the week at Rosthern; Monday evening, instruction for the older children; Tuesday and Friday afternoon, school for the children; Tuesday and Friday evening, doctrinal class. The services, the Sunday School and the Friday evening class were conducted in German; all else in English.

679

     At my former visits the Sunday School was suspended for the summer, in view of the fact that much instruction was given the children during the week. But this year it was decided that it would be useful to keep it up, and one of the reasons was that the liturgical part of the same might be more fully developed and established. This is all the more necessary because throughout the year not only the children, but also the adults attend and have their Sunday worship with the children, there being no other services. The average attendance of children during the summer was eighteen.

     At the services at Rosthern the singing of the sanctus and the recital of the creed were this year introduced into the order of worship. Sunday, August 26th, was baptismal Sunday-"Tauffest"-and three adults and nine children were introduced into the New Church. On my last Sunday the Holy Supper was administered to twenty communicants, of whom four were from Hague.

     The Monday evening class for the instruction of the older children, aged 13 to 18 years, was, perhaps, the most delightful part of all the work. The instruction was from the Memorable Relations, which were partly read and partly told. How strong was the interest is evident from the fact that not a single evening was missed by any of the children throughout the summer. A number of adults also attended regularly, and likewise some of the younger children.

     At the afternoon school I, this year, had the able assistance of Miss Anna Hamm, who, last year, attended the College of the Academy. She took the younger children in the story of Genesis; I had the older ones in New Testament lessons.

     At the Tuesday doctrinal class the study of HEAVEN AND HELL was continued from preceding years; and at the Friday class the exposition of the 24th chapter of Matthew, as given in the ARCANA 3353 and following numbers, was taken up, which chapter treats of the consummation of the age, the advent of the Lord, and the establishment of the New Church.

     At Hague there was an average attendance of seven children at Sunday School and of ten persons at services. Both at Rosthern and at Hague very few of those not in sympathy with the General Church attended the services and classes this year.

680

     During the summer steps were taken for the more efficient carrying on of General Church uses in Rosthern. A pastor's council of four members was chosen, and a number of meetings were held. An executive committee, constituted of the eight male members of the General Church in Rosthern, was also formed. There was, however, no society of the General Church organized, as our General Church members are still members of the Rosthern New Church Society, which, as a society, is not connected with the Western Canadian Conference, and thus not with the Convention.

     The Rosthern Society, until recently, owned two church buildings, one erected a number of years ago, the other purchased later and thenceforth used for church purposes. The latter building, a few months ago, became the property of several of the General Church members, and in it the uses of the General Church are carried on. We may add that this building was placed at the disposal of and used by the Rev. L. G. Landenberger during his visit previous to my arrival this summer.

     One of the uses of the visiting pastor is that of ordering and arranging the work for the great portion of the year that he is not present. Throughout the year the Sunday School is, as already stated, held regularly, and the children also gather every Friday evening for further instruction. Every Wednesday evening there is a meeting for the reading of the Writings, and the discussion of the portions read. At Hague the Sunday School is also held regularly.

     The season closed with a general social, at which fifty-one persons, old and young, were present, among them a number of the friends from Hague. The first toast was to the Church, and then for the first time at a general social in the great Northwest there was sung that song so dear to all of the General Church, "Our Glorious Church." Then Mr. John Hamm, as toastmaster, spoke of the need of the Church cooperating with the Lord in the up-building of the Church. Using the parable of the ten virgins, he said that those of the Church must see to it that as of themselves they provide lamps and oil, and then go to meet the Lord. This led to the next toast, The Faithful Fulfillment of the Uses of the Church.

681

Three addresses, dealing with the three general uses of the Church, were given, namely, on Instruction, by Mr. John Bech; on Worship, by Mr. Henry Bergen, and on Government, by the pastor. The third toast was to The Prosperity of the Church in Rosthern and in Hague, Mr. Erdman Heinrichs responding for Rosthern, and Mr. Peter Claasen for Hague. The next toast was to the Academy, and again there rang out, for the first time, a much loved song, "Our Own Academy." (Here, incidentally, allow me to testify to the great value of the Social Song Book recently published by the Academy.) Mr. Peter Klippenstein responded, and ably presented the great value of the educational work of the Academy. But, if I may say it, a greater testimonial to the value of that work than any speaker's remarks about it, is the spirit of love and zeal for the Church which the young people of Rosthern, who have been to Bryn Athyn, manifest and are also imparting to the other young people. To this the great success of the social was largely due. The final toast was to the Visiting Pastor. Refreshments were then served, and afterwards the remainder of the evening was spent in various social pleasures.

On the return journey I stopped for a day at Winnipeg, Manitoba, and in the evening of September 12th conducted services at the house of Mr. Jacob Peppler. Five persons were present: Mr. and Mrs. Peppier, Mr. and Mrs. Fred. Roschman, and Mr. John Wiebe, of Rosthern. Let the Church historian please note the date, for this was the first New Church service ever held in that great city. This will be of interest when some day there is a large and thriving society there, as there surely must be.

The General Church has thirty-five members in the provinces of Manitoba, Saskatchewan and Alberta. There are also some members in British Columbia and in the State of Washington. Besides, there are a number of persons not members, but in sympathy with our principles. In the families of these members and friends are many young people and children. The need is urgent that a minister of the General Church locate in that country, not only to minister to these people, but also by missionary work to labor for further extension. But at present, it seems unfortunately, there is no man to spare.

682

"The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that He will send forth laborers into His harvest." F. E. WAELCHLI.
Title Unspecified 1917

Title Unspecified F. M. B 1917

Editor NEW CHURCH LIFE:-
     In reply to the query in your Sept. issue, p. 547, the dislike among English people to the word "pastor" may, in part, be explained to Americans by its use by Pastor Russell; who died recently. He was generally considered to be a peculiar man, was of pronounced teachings, energetic, and put himself outside the churches by a generous flow of denunciations or them. C. H. Spurgeon, and many Baptist and other English preachers, of active but limited minds in their own circles, made especial use of the term "pastor" to themselves,-and it is this use, rather than the Biblical use, that is the basis of dislike, chiefly among the Episcopalians, who, in England, are the largest church numerically.
     F. M. B.

     "One of our Church boys at the front in France, serving in the Canadian army, writes me as follows: 'At the convalescent camp the sergeant was copying the particulars from our pay books, and when he came to mine, in which the religion is marked "Swedenborgian," he showed it to the corporal and said, "Look at that for a fancy religion."'" (Rev. L. E. Wethey in the MESSENGER for Sept. 26.)

     David R. Billings, a son of the Rev. Percy Billings, of Chicago, lost his life near Birmingham, England, on Sept 15th, in practice work with the Royal Canadian Flying Corps, which he joined in Toronto. David, some years ago, spent several months in Bryn Athyn.

683

Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The opening of the various departments of the Academy Schools was, of course, the most important event of September. At 9:30, on the morning of the 15th, the Elementary School opened with services in the Chapel, Mr. Otho Heilman, the Principal, delivering the address of the occasion. At 11:30, the Academic and Collegiate departments held their opening services in the Chapel, when Bishop N. D. Pendleton delivered an impressive address. On the evening of the same day, the Faculties held their annual Reception to the students ill the Auditorium. The main feature of the evening was the dancing, and the young people speedily became acquainted in the lively social sphere thus established. In the Gorand March it was so arranged that everyone present shook hands with everyone else, a rather large undertaking, but one which met with unanimous approval. The attendance in the various departments of the schools compares favorably with that of last year. In the Elementary School there are seventy-three pupils. There are twenty-six students in the Boys' Academy, and forty-one girls in the Seminary, while the Collegiate Department has a membership of fourteen, making a total of one hundred and fifty-four students in all.

     On the evening of Oct. 6th, Mr. Watanabe, of the Convention's Theological School at Cambridge, Mass., gave us a most interesting lecture on Japan. He compared the conditions there, from a religious viewpoint, before and after the "Open Door," and spoke in a general way of his missionary plans to be carried out in Japan. He particularly emphasized the point that the spread of the New Church Doctrines in Japan could only be carried out successfully in a manner sympathetic with Japanese ideas and customs, and that any attempt to force Western ritualistic ideas upon the Japanese would be detrimental to such a cause. Mr. Watanabe added much to the spirit of the occasion, by wearing his native costume. F. L. F.

     GLENVIEW, ILL. The winter season of church activity has arrived, and soon classes meetings and social life will be in full swing. The first Friday supper and class of the season was held on September 28th. Although somewhat depleted in numbers by the absence of many young men in the ranks of the U. S. Army, we managed to show a full room. Mrs. Charles Pendleton, of Macon, Ga., with her two daughters, Carita and Zera, were the guests of Mr. and Mrs. John B. Gyllenhaal. The young people gave a dance in honor of Miss Zera, at which all had a good time.

     The annual meeting of the Immanuel Church was held last Friday after the usual supper. The election of officers took place quietly and satisfactorily.

     Rockford, eighty miles northwest, the seat of a huge U. S. encampment, has been a focus of attraction to us since so many of our own boys were or had been there. Automobile trips have been frequent and there has been much fun, both on the road and at the destination.

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     Among the happenings, exciting to the scientific minds of our group, may be mentioned the visit of a bittern to the local "lake;" the presence of a badger in the fields back of the park, and of a small mole in the nursery to the west. We are now connected with the village water system; it is very potent when it comes to extinguishing fire, as the dangerous conflagration at Mr. H. S. Maynard's house proved. This would surely have burned to the ground had it not been for the abundance and high pressure of the water. We cannot say much else in its favor; it leaves a ferruginous coating on the skin that we fear is conducive to wrinkles; it turns white porcelain to a lively brown; its taste is considerably reminiscent of pitch with a not slight chalybeate tang. We live in hopes that, like wine, time will improve its potable qualities.

     The District Assembly opened on Friday evening, October 12th, with an amplified and extended church supper. Bishop N. Dandridge Pendleton and the Rev. Theodore Pitcairn were present, as well as the local pastors and many members of their congregations. Immediately after supper, and while still at the table, the Rev. W. B. Caldwell outlined the program as follows: Friday evening, address by the Bishop, and a paper by the Rev. Gilbert H. Smith. Saturday evening, a paper by the Rev. Theodore Pitcairn and a paper by Dr. J. B. S. King. Sunday afternoon, the administration of the Holy Supper.

     While the men assembled in the Club Room for a brief social time the tables were rapidly removed and the Assembly arranged with seats for a meeting.

     The Bishop's paper was on "Government" and was a remarkably luminous statement of the principles of Government, clearing up the definition of several much used and misused words. It was followed by a somewhat tedious discussion that took .up the greater part of the evening so that there was no time to hear the Rev. Gilbert H. Smith's paper. Accordingly Mr. Smith's paper is postponed until Saturday evening, when the other papers will be read. K.

     CHICAGO, ILL. After a two months' vacation season, the Sharon Church resumed its activities on the first Sunday in September, just in time to welcome the summer absentees on their return from lake and country-side.

     Special interest was added to this opening service because of a change in the place of worship. The Church has secured the exclusive use of rooms on the first floor of a residence on Center street, on the North Side. Of the five rooms, the largest has been finely fitted up as a place of worship; the other rooms include a small vestry, a reception-room, several class-rooms, and a sitting-room, which is well adapted to the needs of the Ladies' Auxiliary. These rooms have been appropriately furnished, and the whole effect is cosy, pleasing and home like. The new rooms will admit of more extended social and class-room activities for the society, facilities for which have been limited in recent years.

     The Sunday School now consists of three classes, which include several new pupils, who have recently come to town. Doctrinal classes have been resumed and the pastor has presented a general outline of the course of sermons for the year.

     A reception to inaugurate the social life in the new church home was held in September, when the Sharon Church members were privileged to act as hosts to visiting friends from Glenview and Chicago. The occasion also served as a welcome and reception to the newly married pair, Mr. and Mrs. Fred. Peterson.

     KITCHENER, ONT. We have settled down for another season of society uses and find that, as usual, there is plenty to keep us busy.

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Our Tuesday classes alternated between a class in "Church History" for the senior Young Folks and a class in "Divine Providence" for the junior Young Folks. Following the latter class, which is held from 7:30-8:30, there is a reading class in Swedenborg's RATIONAL PSYCHOLOGY, to which all are invited. Friday suppers and classes have been resumed and we are continuing our study of THE INTERCOURSE BETWEEN THE SOUL AND THE BODY. On Sunday afternoons Mr. Odhner conducts a class in religious instruction for the children of the eighth grade for whom our day school does not provide.

     Several weeks ago we spent a Sunday evening listening to Mr. Waelchli's interesting and encouraging account of his summer's work out in the Great Canadian Northwest.

     On Thanksgiving Sunday the chancel was appropriately decorated with flowers and a beautiful bowl of fruit. A number of visitors from Toronto and elsewhere increased our number and added to the festive sphere of the service.

     The following morning (Oct. 8) a Thanksgiving service was held for the children. In the evening the society celebrated with a supper and social, at which ninety-four were present.

     THE HAGUE, HOLLAND. The great extension of readers of the Writings during this summer, through a most remarkable influence, induced us to hold a special meeting of all the friends of the Church on Sunday, August 26th, 1917, at our home in The Hague, in order to consolidate our enlarged circle.

     We had a religious service in the morning in which a translation was read of W. F. Pendleton's sermon from the March number of LIFE, on the gradual progress in spiritual life. There were eighteen persons present, five of whom were at such a meeting for the first time. Two of the old friends were obliged to be absent. There was a sphere of solemnity and the whole service was much enjoyed by all. After the service all the friends, with the exception of one, remained together for the afternoon meeting. A plain luncheon was taken and the interval happily spent in conversing about Church matters and looking at books, documents, pictures of Bryn Athyn, and the beautiful cathedral in course of erection, all of which gave the Dutch friends some impression that there is a Church of the New Jerusalem already established in the world.

     The meeting was called to order at three o'clock and opened by reading Apoc. XII. and the Lord's Prayer. Then a letter was read from the Rev. Ad. Goerwitz, of Zurich, Switzerland, on behalf of the annual meeting held there on August 12th last, thanking Mr. Barger for his kindly greetings and in return conveying their greetings to the friends in The Hague. Rev. Goerwitz alluded to the special ties of sympathy between the Dutch and Swiss nations, now suffering equally from a great war in which they are both neutrals. He then spoke of Holland as the ground where the Servant of the Lord worked so much, and expressed the test wishes for the Church in Holland.

     Four other letters were read, sent in by new readers of Swedenborg, who had been wonderfully brought to that reading by the same evangelist, who was in our midst for the first time; they all expressed great admiration and gratitude for the new light they had found. One of those letters came from a very plain countryman in humble life, whose case is most wonderful, as he had gained by his own reading of the Bible many truths of the New Church, before he had ever heard the name of Swedenborg. He gave a number of texts about the divinity of the Lord, which he had gathered by himself. He looks upon the new books as the answer to his prayers that the Lord might show him the proofs of his convictions.

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He is even more happy with the DOCTRINE OF THE LORD than with the book on HEAVEN AND HELL, which pleased him so much a first.

     Our new friend, the evangelist, of Swiss nationality, now living in Holland, was first called upon to address the meeting. He spoke of his youth and studies at various universities as an atheist, and of his conversion to the faith that Jesus Christ is the God of the universe. That change in his life made him give up his studies in jurisprudence and philosophy, and join an evangelistic society in which he recognized the means to devote his life to Christ. During the four years that he has been working as an evangelist, he has been studying all the theological Writings of Swedenborg, but thought little of the external New Church, because the society to which he belonged was ethical and not doctrinal, and his work lay among the humbler classes. But since he made the acquaintance of Mr. Barger, in December, 1916, he has read NEW CHURCH LIFE, the SCIENCE OF EXPOSITION, and other books, and the visible New Church took definite form with him. Now at the meeting he was happy to say that he is looking forward to his being a minister of the Lord's New Church, for which he recognizes a great future in Holland. During the six months that he has been working in his last appointment, he has spoken to many of his flock about Swedenborg's Writings; none of them had ever heard about them before, and many now read them and fully accept them as true, so that twenty-two of them are now happy readers and likely to become quite confirmed in them. In answer to the question about the cause of that result, he thought that it was due to the fact that all those people were true children of God and had confidence in him as their leader and pastor, when they took up the books he recommended.

     Other speakers followed, among them Miss Mary Barger, who spoke of the helplessness and deadness of the old church, of the need of the New, and our obligation to read the Writings which the Lord had put into our hands and to do all we can to promote the spread of those truths.

     The meeting had a most enjoyable course, a strong sphere of charity and of love for the Church ruled, and all present felt that the time for the Church in Holland is coming. G. BARGER.

     BASUTOLAND. The Rev. F. E. Gyllenhaal, in a recent letter to the Bishop of the General Church, writes as follows: "I have now completed my May trip through Basutoland, and am at this Junction waiting for the train to Durban. I have visited, on this trip: Marseilles, Phuthseatsana, Liphiring, Mosoangoa Kubu, Baroana, Mehopung, Boqate Hoek, and Boqate. There were two or three other places I intended to visit, but, at the last moment, word was sent from them that they were unprepared to receive me.

     "I regard this trip as a very successful one; in fact, as the most satisfactory one I have made. It is true that the attendance was not as large at all places as on former trips, but better work was done. I preached, altogether, eighteen times, baptized twenty, and blessed ten. The largest congregations were at Boclate Hoek,-Sunday, 27th May,-139 women and children and 120 men at the morning service; and 206 women and children, and 120 men at the afternoon service. At the morning service seven women, one man, and one child were baptized."

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     FROM OUR CONTEMPORARIES.

     SWEDEN. New Church visitors to Stockholm will remember the two elderly ladies, the Lundberg sisters, who, for many years, presided over the New Church Book Room. One of these, Miss Augusta C. Lundberg, died on June 18th, 1917, at the age of 77 years. Her sister Miss Jenny Lundberg, still has charge of the Library and book stock, which they so neatly and systematically arranged.

     DENMARK. Report of Rev. S. Chr. Bronniche, Copenhagen, to the General Convention:

     "During the past year the work in Copenhagen has been continued with good results in several respects. Divine worship in connection with the Sunday School has been well attended; and in the winter season I have given several lectures on Thursday evenings, among which I may mention a series of addresses on "New and Old Truth About the Word of God." Here I have entered upon historical as well as upon spiritual presentations of the inspired books; and I intend next year to continue the series, passing to the inspired books of the New Testament.

     "The class in which the work on 'Conjugial Love' is studied has also been continued. The Nineteenth of June was celebrated in the evening in connection with the Lord's Supper, of which many partook.

     "Among several new members I may mention teacher, Miss Valentin, who was baptized into the Church in Paris. I hope she will become very useful to the Sunday School.

     "The new hymn book of which I spoke in my last report was finished shortly before Christmas, and is now in use in the congregation. Many new and beautiful hymns by the pen of Dr. E. v. der Recke have been added; and he has done a most valuable work in revising the old hymns. (With this report I send a copy of the new book.)

     "My periodical, Nordisk Nykirkeligt Tidsskrift, was continued till the end of the year 1916. No issue has appeared this year. In spite of some aid received from the mission in England (?5), the financial difficulties of late have been too great to allow me to go on with this publication, at least until further help is given.

     "The sale in December to aid the work of the congregation here gave this year a surplus of 838 Kr.

     "At present the congregation is negotiating with the American Swedenborg Printing and Publishing Society in New York as to the publication of the Rev. W. Winslow's translation into Danish of 'The True Christian Religion.' A sum of 1,000 Kr. has been promised from Denmark and Norway in aid of this publication; but if seems as if recent events in connection with the great war will defer the decision.

     "Just now a new niece of literature on 'The Origin of Marriage Love,' by Mr. Alfred Schriider, a warm member of the congregation, has appeared in the Danish language. I hape, indeed, had no opportunity yet to read it, but I have reason to suppose that it is well written and will do much good, especially outside the Church. This is the second book Mr. Schroder has published on New Church subjects.

     "In Christiania, Norway, two ladies have become interested in the doctrines (Mrs. Helm and Miss Oestenstad), and I have had some correspondence with them. In Reykiavik, Iceland, another lady, Mrs. Finarrson, who, together with her husband, visited us during their stay in Copenhagen last summer, has become interested. I have also had some correspondence with our faithful friends in Greenland (Augmagsalik), Mr. and Mrs. Hedegaard, who show much interest in the work of the Church.

688

The same is the case with Mr. Eckhaff in Stavanger, Norway.

     "On invitation I visited first in March the recently formed New Church Society in Stockholm, where I preached and administered the Lord's Supper to the friends, remaining with them about a week. Perhaps I may here mention that in Stockholm I made a visit in the studio of a young artist, the sculptor Adolf Jonsson, who is reading the Writings of Swedenborg with interest, and has made a fine bust (as yet in clay) of Emanuel Swedenborg-the best one I have ever seen. (I enclose a photo reproduction.)

     "Owing to the present expensiveness of living. I have bees obliged to remove from my former residence and confine myself with family to two rooms just beside the hall of our worship. My new address is therefore Bovespade 11 Street, Copenhagen V., Denmark.

     "Thanking the brethren of the Church for the sympathy and aid I have received from them also this year and with the sincere belief that when the evils of this dreadful war will have culminated the New Revelation of the Lord will find way to the hearts better than ever, send my cordial greetings to the brethren of the Convention."

     SPAIN. From the recent Journal of the General Convention we quote the report of Mr. J. H. Anderson, of Valencia, Spain:

     "I regret to say that very little mission work has been realized here during the past year. This is owing to the accentuated difficulties caused by the war, which have created much trouble and complications in business, so that unavoidable duties have constantly claimed my time and attention, leaving me almost no time for private work.

     "From the same reason I have as yet been unable to realize my intention to visit more of the receivers of the periodical Heraldo de la Nueva Iglesia in Valencia and neighboring towns. I hope to be able to do so during the summer 1917.

     "The periodical has appeared regularly during the year, and a few more receivers have subscribed themselves, the number of subscribers being now 17 in Spain besides those of Porto Rico and Rosario de Santa Fe, who are 28. The periodical will continue to appear during 1917.

     "The sale of books has also been very slack. From the book depots at Barcelona, Valencia, and Madrid have been sold eleven copies of 'Heaven and Hell,' six copies of 'True Christian Religion,' two copies of 'New Salem' (pamphlet), four copies of 'Extracts de A. C. and Apoc. Rev.'-a total of twenty-three copies. Towards the end of the year a call for a fresh supply was received from my bookseller at Barcelona.

     "The Committees of the Home and Foreign Mission of the Church in America and in England have granted the amounts of $50 and ?10, respectively, during the year towards the continuation of the work, for which generous donations I am most thankful and will endeavor to make the best possible use of the money to promote the spreading of the Doctrine in Spain and Spanish-speaking countries."

     BRITISH GUIANA. Report of Rev. F. A. Wiltshire, Georgetown: "Very soon after I forwarded my report for 1916 I was made the victim of a sad and atrocious act by a neighbor in my vicinity, who thought that by a certain plan he would see the closing down of the Mission here; but I think that very soon after his plan was operating this neighbor must have realized that, instead of injuring the Mission, he had strengthened it in a wonderful way. The Board of Home and Foreign Missions, after hearing of the sad event, very wisely elected and dispatched Rev. Geo. Gordon Pulsford to investigate.

689

Bro. Pulsford came into the hall on Sunday evening, August 13, 1916, to the surprise of all. He found everything in order, and the members feasting on the subject, 'The Tree Reproducing Itself, at the conclusion of which the stranger was greeted by all present. On the morning of August 16th, Bro. Pulsford and I traveled to New Amsterdam, where we met Bro. Alex. Harrison and his family. The City Hall was quickly engaged, and on the 17th Bro. Pulsford delivered a lecture, taking for his subject, 'Who Was Swedenborg?' In spite of a downpour of rain in the afternoon, there was a fair audience, who signified their appreciation both by their attention and by their remarks after the lecture. On the 18th Bro. Pulsford baptized four children of Bro. Harrison's, who had been kept from six years to six months until a New Church minister should visit the ancient county. On the 19th Bro. Pulsford returned to Georgetown; he preached at both diets on the 20th to good audiences at the Mission, his subjects being 'The Confession of Sin,' and 'The Torment of the Scorpion,' respectively. By special request he had to return to New Amsterdam to deliver a second lecture. His presence at that opportune moment was interesting and untiring. Lecturing twice in our City Hall and once at the Olympic Theatre, he also spoke at each service held at the Mission, while he was with us. His early departure was very much regretted, as a Reading Circle was started by him among some folks who may not have visited the Mission. On September 10th he sailed homeward.

     "For the year I baptized fourteen infants (inclusive of the four at New Amsterdam), or five more than last year. I also officiated at thirteen funerals, of which number two were male members of the Mission, one of whom died of grief brought on through the matter stated above. The League has kept on well. The Sabbath School has diminished in number, now having on record but twenty scholars. The Church register contains 44 names; nine names had to be dropped from deaths and removals. The Mission here is still full of promise. I have received a call to open a new mission station at Alexander Village, East Bank. I have been putting off the opening for a few weeks; but the people have been continually calling me, and I have decided to go there on March 18th. I did not appreciate the responsibility of hiring a house. This place is just two miles away from our Mission. I hope the time is not far distant when all impediments will be removed that hinder the progress of the Church. In closing this report, I wish to thank all those who have sympathized with me in my late troubles; and I pray for the blessing of the brethren at the Centennial Convention, that means may be forthcoming for the further spread of the sublime truths of the Lord."

     AUSTRALIA. The Adelaide Society, on May 18th, 1917, lost one of its oldest members ill Mr. George J. Ireland. According to the account in THE NEW AGE for July, Mr. Ireland "was first attracted to the teachings by an odd tract of the New Church, which, by an apparent accident, had come amongst some Methodist tracts. . . . He was wonderfully well read in the Writings, and was a very fine theologian. He was in his 90th year, and had looked forward for some time with pleasure to his departure into the other life. He brought up a large family to be New Church men and women.

     INDIA. From the NEW CHURCH WEEKLY, for Aug. 25th, 1917, we quote the following interesting account of the Rev. S. J. C. Goldsack's visit to Allahabad, in January last:

     I left Benares the next morning [Jan. 29th] for Allahabad, where Mr. S. R. McGowan met me at noon.

690

We became firm friends immediately and both he and his wife did their utmost for my comfort, and to provide me work. My experiences at Allahabad were unique. My friends there are Eurasians, their male ancestors for three generations having been receivers of the doctrines of the New Church. As many readers will know, Mr. John McGowan, the father of my host and his brothers, was the son of a Mr. McGowan who married Mohammedan lady of nobility. Mr. John McGowan actively propagated the doctrines of the New Church for many years, collected some 80 or 90 names of those who sympathized, and in 1890 was ordained minister of the New Church in India by the Rev. S. F. Dike, D. D., of America Mr. John McGowan assumed the title of Bishop, edited and published a monthly journal for three years and wrote several pamphlets. His descendants and their connections are now very numerous. I addressed two gatherings of them at different houses and found much intelligent interest in the New Church. There might soon be a large congregation if the means were forthcoming to support a suitable minister.

     "Allahabad is a fine city well planned and laid out. I did not see a great deal of it, as I found my time otherwise engaged. I met two highly cultured Indian gentlemen, theosophists, with whom I had very long conversations and from whom I learned a good deal about the esoteric side of Hinduism, and a good deal about the dogma of re-incarnation Their personalities were most attractive and we questioned and cross-questioned each other freely. They gave me some books, and I gave them some; they also bought a number of others. For the first time in my life I met somebody named 'Swedenborg.' Mr. S. R. McGowan has son of 10 or 12 years of age named George Swedenborg McGowan.

     "At Atlahabad I made my first acquaintance with Indian food. Mr. and Mrs. McGowan are good vegetarians and were much relieved to find I both enjoyed and thrived on the diet. One of the Indian gentlemen honored me with an invitation to dinner in Indian style, and I accepted with alacrity. For the first time I met a married Hindu child. A little girl of 12 years was employed in McGowan's compound as nursemaid. I observed that her hair was parted in the middle and a streak of red paint covered the parting. When I inquired what that meant I was told it was the sign of marriage, though the young couple were not yet living together. The husband wad a boy of 14 or 15 years living nearby; and the final nuptials would be celebrated at no very distant date.

     "All the marriages amongst the Indians are arranged by the parents or guardians, and young men and young women frequently never see their partners until the marriage day. I was interested to cut out from newspapers number of advertisements of which the following is a specimen:-

     "'Wanted an educated and deserving Baidya bridegroom for an extraordinary beautiful Balendra Baidya girl, true model of perfect beauty, aged fifteen, born and brought up in Calcutta, well accomplished and thoroughly trained up in household duties and very respectably connected. Apply, etc., etc.

     "I understand that many educated Indians maintain that, at any a rate in the present stage of Hinduism, it is far best that the young people should thus be brought together; so that each may learn to love the other and be faithful to the other. But I am thoroughly of convinced that early marriages, such as are contracted, are neither wise nor helpful to the mental and physical development of the people; while the troubles over young widows are very many and serious.
Reforms are toeing advocated, but they are very slow in finding practical adoption.

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"Allahabad has a considerable number of British residents. It is a great educational and administrative center; and an important railway depot. At the public lecture there were a number of leading professors from the Indian Colleges with whom I had some useful conversations and to whom Mr. Natha Singh sold a number of books.

"The social life at Allahabad was utterly different from that I enjoyed elsewhere; but I much appreciated it, and was very sorry when my time came to pass on."
FIELD OF HONOR 1917

FIELD OF HONOR 1917

     Announcements.

     It is the desire of NEW CHURCH LIFE to publish, every month, a complete roll of the young men connected with the General Church of the New Jerusalem in all parts of the world, who are in the service of their respective countries, fighting for the freedom of humanity and thus for the Kingdom of God.

     We earnestly request the young men and their families and friends to furnish us with information, as to their rank, nature of service, present whereabouts and full address.

ACTON, DARIC, Bryn Athyn, Pa. First class Seaman, Gunner. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, ELRAD, London, Eng. Signal Corps, France.
ACTON, KAREL, London, Eng. Qm. Dept. France.
*ACTON, OSMOND, London, Eng. Royal Engineers. Dardanelles Expedition. Reported missing
in December, 1915, and since given up for lost.
APPLETON, ALROYNE, Colchester, Eng. Royal Flying Corps.
APPLETON, SANFRID W., Colchester, Eng. Royal Flying Corps.
ASPLUNDH, Capt. EDWIN T. Bryn Athyn, Pa. U. S. N. A. 103d Regiment Eng. 28th Div., Camp Hancock, Augusta, Ga.
BARGER, SERG. GERRIT, Bryn Athyn, Pa. Co. B, 1st Penna. Eng., Camp Hancock, Augusta, Ga.
BARNITZ, GARNER, Glenview, Ill. Co. M, First Inf., Fort Houston, Texas.
BARNITZ, Corp. HENRY L., Glenview, Ill. Batt. A. 20th Cav., Prov. Fld. Artillery, Fort Riley, Kan.
BELLINGER, SERGT. FRED., Toronto, Ont., Canada. Artillery.
BELLINGER, SAPPER THEODORE, Toronto, Ont., Canada. Active service in France.
BERGSTROM, E. E., Denver, Colo. New Nat. Army, Camp Funston, Ft. Riley, Kansas.
BERGSTROM, J. E., Denver, Colo. Same as above.
BOND, Sergt. ARTHUR, Kitchener, Ont., Can. No. 602108, Co. A 3d Reserve Batt, C. E. f., West Sandling, Kent, England.
BURNHAM, ARTHUR W., Glenview, Ill. O. T. C., Fort Sheridan, Ill.
BURNHAM, CREBERT, Glenview, Ill. 29th Aero Squand., U. S. Exp. Forces, France.
BURNHAM, LAURENCE B., Glenview, Ill. Co. 36th Inf., U. S. A., Fort Snelling, Minn.
CALDWELL, Capt. ROBERT B. Bryn Athyn, Pa., 314th Inft., Camp Meade. Md.
CHILDS, LEUT. RANDOLPH W., Bryn Athyn, Pa. Aide to General Stillwell, Headquarters 55th Inf. Brigade, Camp Hancock, Augusta, Ga.
COFFIN, Major ROSCOE, Baltimore, Md. Nt. G. Md.
COFFIN, R. TRISTRAM, Baltimore, Md. N. G, Md.
COOPER, Sapper JOHN F., Colchester, England. Royal Engineers, Egypt.
COWLEY, MALCOLM, Pittsburgh, Pa. Medical Corps, France.
CRANE, FRANK. First class seaman, Gunner, U. S. S. "Vermont." c/o Postmaster, New York, N. Y.

693

DE CHARMS, Lieut. RICHARD, Bryn Athyn, Pa. Am. Soc. Civil Engineers, 220 W. 57th St., New York, N. Y.
DEXTER, CARLOS, Meriden, Conn., Signal Corps, U. S. A.
DOERING, DAVID F. Milverton, Ont., Can. No. 727,538, 58th Battalion Canadian, seriously wounded at Lens, France, now in the 5th Southern General Hospital, Portsmouth, England.
DOERING, FRANK, L. Bryn Athyn, Pa., 111th U. S. Inf. Camp Hancock, Augusta, Ga.
DOERING, SERG. HAROLD, Bethayres, Pa. 314 Inf. Bldg., E. 27 Camp Meade, Md.
EBERT, ARTHUR, Allentown, Pa. N. G. of Colo.
EVENS, ARIEL V. Penetang, Ont., Can. Active Service, France.
FLON, PAUL, Paris, France.
GILL, ALAN, Colchester, Eng. Royal Marines.
*GILL, Lieut. REY, Colchester, Eng. Artists' Rifles.
* Killed in action in France, 1917.
GLEBE, CORP. NELSON, Kitchener, Ont. No. 751630, 10th Batt. C. R. T. B. E. F., France.
Grant, FRED, M., Bryn Athyn, Pa. 529, U. S. A. A. S., Allentown, Pa.
GYLLENHAAL, ALVIN, Glenview, Ill. R. O. T. C., Fort Sheridan, Ill.
HICKS, DARRELL, P., Bryn Athyn, Pa. Naval Tr. Sta., Newport, R. I.
HICKS, DONAL C., Bryn Athyn, Pa. Co. G. 106th Regiment, Camp Wadsworth, Spartansburg, South Carolina.
HICKS, KENNETH E., Bryn Athyn, Pa. Enlisted in Royal Flying Corps. Canadian Army, Toronto, Canada.
HILL, JOSEPH, Kitchener,. Ont., Can., No. 4904, Dr. 1st Canadian Reserve part. C. A. S. C. B. E. F., France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. Enlisted at Kitchener, Ont., No. 2006629, Engineers Training Depot. St. Johns, Quebec, Canada.
HOWARD, CONRAD, London, Eng. Wounded as Dispatch Rider, Mesopotamia, Freeman Thomas Hospital, Bombay, India.
HUSSENET, ELIE, Paris, France. Wounded at Charleroi, Belgium,1914. Prisoner in Germany.
HUSSENET, ELISEE, Paris, France. Croix de Guerre, Cited.
JOHNSON, CARL E., Erie, Pa., Co. D. 313th Machine Gun Batt., Camp Lee, Petersburg, Va.
JOHNSON, RICHARD, Chester, Va. Signal Corps, Reg. Army. Isthmus of Panama.
JUNGE, SERG. FELIX, Glenview, Ill. Ambulance Co. 2 Fort Riley, Kan.
KNIGHT, JOE, Kitchener, Ont., Canada. No. 1096908, 6th Canadian Railway Troops, No. 3 Co, 12th Platoon, Field P. O., France.
KUHL, Corp. HAROLD, Kitchener, Ont., Can. Instructor in Musketry, No. 751077, 25th Reserve Batt., Bramshott, Hants., England.
KUHL, RAYMOND, Kitchener, Ont., Canada. Royal Flying Corps., Training in Canada.
KUHL, SIG. RUPERT, Kitchener, Ont., Canada. No. 751087, 21st Batt., B. E. F., France, c/o Army P. O., England.
LESIEUR, ROBERT, Paris, France.
LUCAS, LOUIS, Paris, France. Military Band. Ecole Militaire.
MCQUEEN, BENJAMIN., Co. M 1st Infantry, Fort Houston, Texas.
MCQUEEN, HAROLD, Company Clk., Co. M 1st Infantry, Fort Houston, Texas.
MORRIS, GEOFFREY, London, Eng.
MOTUM, NORMAN, Colchester, Eng. Army Ordnance Corps, France.
MOTUM, PHILIP, Colchester, Eng. Royal Engineers, Salonika, Greece.

694

ODHNER, Lieut. MADEFREY A., Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
ODHNER, LOYAL D., Bryn Athyn, Pa. R. O. T. C., Fort Oglethorp, Ga.
PENDLETON, Lieut. W. ALAN. Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
PRICE, LLEWELLYN R., Bryn Athyn, Pa., Co. B. 103d. Engineers, Camp Hancock, Augusta, Ga.
PRICE, RICHARD W. Bryn Athyn, Pa. Aero service, Kelly Field, San Antonio, Texas.
ROSCHMAN, Quartermaster Sergt. SAMUEL, Kitchener, Ont., Canada. No. 126074, 126th Co. Canadian Forestry Corps, Ampthill, Bedfordshire, England
*ROSE, LEON, London, England. Royal W. Surrey Regt.
* Killed in action near Albert, France, July 30, 1916.
ROY, CORP. FRANCIS T., Bryn Athyn, Pa. Qm. Dept. 6th Penna Regt. U. S. A.
SCHNARR, Corp. ARTHUR, Kitchener, Ont., Canada, No. 228985, 42d R. H. C., Canadians, 163 Strand, W. C. London, England.
SCHNARR, MAJ. NELSON, Kenora, Ont., Canada. Active service in Belgium.
SMITH, Lieut. ROLAND S., Bryn Athyn, Pa. 313th Inf., Camp Meade, Md.
STAMPS, ROY, Toronto, Canada, Prisoner in Germany since 1915.
STEBBING, R. A., London, Eng.
STROH, Corp. FRED. E., Kitchener, Ont. Instructor in Musketry, No. 571124, 25th Reserve Batt., Bramshott, Hants, England.
SYNNESTVEDT, FRED., Pittsburgh, Pa., Aviation Signal Corps.
SYNNESTVEDT, RALPH, Glenview, Ill. Co. M., 1st Inf., Fort Houston, Texas.
WAELCHLI, VICTOR, Kitchener, Ont., Can. No. 751657, Western Ontario Regimental Depot, Bramshott, Hants, England.
WARREN, DRIVER BENJAMIN, Kitchener, Ont. Canada. No. 512956, C. A. S. C., Mech. Transports, R. D., Army Post Office, London, England.
WATERS, ALAN, London, Eng. Medical Corps.
WATERS, FRED., London, Eng. Medical Corps.
WATERS, REGINALD, London, Eng. Wireless Operator
WELLS, ARTHUR B., Bryn Athyn, Pa. R. O. T. C., Fort Niagara, N. Y.
WELLS, LEROY S., Bryn Athyn, Pa. Co. A, 11th Eng. American Exp. Forces, France.
WILSON, STAFF SERGT. FRANCIS, Toronto, Ont., Can., 13th Brigade, C. F. A., B. B. F.

695

RELIGIOUS CONDITIONS IN JAPAN 1917

RELIGIOUS CONDITIONS IN JAPAN Rev. I. L. WATANABE 1917

NEW CHURCH LIFE
Vol. XXXVII DECEMBER, 1917      No. 12
     (Delivered in Bryn Athyn, Pa., Oct. 6th, 1917.)

     I highly appreciate the honor I have received in being invited to speak something about Nippon in your presence, and I thank you heartily for your interest in our Island Empire, and for your desire to know something about her as a ground for sowing seeds of New Church truths.

     Although Roman Catholicism has a very old history in Nippon yet Protestant Christianity has been propagated there only a little over fifty years. The first to be baptized was my uncle, Hon. Murata Wakasa, a feudal lord of that time. A few years before his baptism, (1854), Commodore Ferry came to Nippon to open up commerce between the Island Empire and other nations, and to build up a warm friendship between them. He forced the feudal government,-which had the actual authority, though nominally it was next in authority to Tenno, (the Emperor),-to open the harbor of Uraga for commerce and friendship. As a result two parties arose, strongly antagonistic, one holding the Open Door policy and the other holding a policy of national isolation. There were many clashes between the two factions, each plotting and carrying out assassinations against the other. The feudal government could not so soon decide such an important problem; and while Commodore Perry was pressing for a reply every day, the interior was torn between the two opinions. At this crisis, Ii Kamon-no-Kami Naosuke, one of the chief men of the feudal government, by his own arbitrary power, give Commodore Ferry a reply in behalf of the government, favoring the Open Door policy for commerce and friendship.

696

Thereupon, certain young Samurai men formed a plot to assassinate Ii Naosuke as a traitor who had imposed a humiliation upon their own lord, disregarded the prerogative of Tenno, and contaminated their country. The plot was successful although his assassins, according to the honor of Samurai, denounced themselves and were sentenced to "Hara-kiri." Still these two parties formed the current topics of the period.

     Then two other parties came to birth,-one the Feudalist, and the other the Loyalist Party, whose principle was to destroy the feudal autocratic government, and restore the real authority of Tenno, which had been abused many hundred years. As you can easily imagine, the domestic condition was seething! Each party called its own soldiers to fight for its principles, and finally after several battles the civil war ended with triumph of the Loyalists. The imperial court moved, and the emperor, the late Mutshuito, by a very humble ceremony, was restored to his ancient authority. The Open Door policy had prevailed and Western civilization was let into the Empire.

     A few years before the restoration, the Hon. Murata, my uncle, had been appointed head of the Nagasaki Harbor Inspection Bureau. At this time, Dr. Fulbeck, Dr. Hebon, Bishop Williams, and others, came to Nippon from the United States to give us the light of science and medical knowledge, and also to take the chance to bring to our people's minds the new light of Christianity instead of the old religions. Dr. Fulbeck had lived at Edo, now Tokyo, and some young men of the National Independence Party organized a secret society for the purpose of assassinating him. The government discovered the plot and asked him to escape to China for a short while, sending Hon. Murata an order to help him in his escape. So my uncle received him and helped him off, and in this way they became acquainted.

     Some time later, as my uncle was one day making a tour of inspection in the harbor, he caught sight of a small book floating on the water, and fished it out, thinking it might be the secret note-book of the foreign military plans.

697

He was pleased at being so lucky as to find it, and saying nothing to anybody about it, he tried to read and study it in order to learn its secrets. After a while, however, he discovered it was not a military book, but a western religious book,-the New Testament. While studying it, he got the impression through his brain that this religion surpassed Buddhism and Confucianism; he had found the perfect charter for his voyage of life, instead of the charter of some military scheme! So he continued his study in order to understand it thoroughly. It is doubtful that he would ever have been converted if he had never seen the Book; so does the Lord work by many mysterious ways, and make little things that seem unimportant produce great results.

You would be interested to know, I am sure, about some of my uncle's difficulties in the way of further study. He had no leader, at first, or interpreter to open the fuller meanings of the words to him; but after three years, Dr. Fulbeck came back from China and settled down for a while at Nagasaki, fifty miles from Hon. Murata's residence at Saga City. There were no trains no electric cars, no automobiles, no telegraph or telephone system, and not even a mail system! The only way to send a message was on foot or by a palanquin. Yet one by one he sent messengers to Dr. Fulbeck with questions about the meaning of words, that he might have a clear understanding about the teachings of the Book. So eager was he for knowledge of the truth that the imperfect means of communication could not stop him, and he spared no effort to learn the precious teachings of the Lord's Word.

About three years later, Dr. Fulbeck was invited to his residence at Saga City. He had made a great decision to be baptized by him, but he did not speak about it until after several conversations. When he confessed his desire, however, Dr. Fulbeck declined at first, because he doubted his knowledge of the Bible and Christianity, and thought he ought to listen to his confession of faith. So Hen. Murata proposed to be questioned, and to Dr. Fulbeck's great wonder he displayed quite a thorough knowledge. The Doctor still hesitated, however, saying solemnly that "Conversion to Christianity is absolutely prohibited by your government, and yell will be hung for punishment."

698

But Murata answered decisively: "I will not be afraid of the prohibition: I know it is wiser to listen to the truth than to hear the law, and my conviction is so strong that I will lay down my life for His Name any time." Dr. Fulbeck was greatly impressed, and consented to baptize him; so the next day, all his subjects were ordered to retire from his residence and he and one of the chiefs of his retainers were baptized. This was the first fruit of the Protestant Church in Nippon.

     A few years later the Progressive Party, advocating the adoption of foreign customs, increased its power suddenly. They admired everything Americans and western people had, and were under the fascination of European civilization. They reformed and greatly improved the system of education about thirty-five years ago. There are many interesting anecdotes of the time which may amuse you.

     1. In one county town the governor bought a foreign suit of clothes and wore them; not knowing the right way, he put the trousers on with the front-side back, and wore them through the street to his office for a New Year's celebration. Consequently the trousers worn by laborers in Nippon are opened in the back without any buttons.

     2. In some counties also the vest is worn with the wrong side in front, and the neckwear is fastened on to the vest. They say that all pockets should be in the back as a protection from pick-pockets.

     3. German lamps at that time were very scarce and very expensive, so that only the rich could have one. In the western province, Count Abe and my maternal grandfather each had one; so Samurai people asked to be shown the ramp in order to enlarge their knowledge, and my grandfather cordially invited them to come. Accordingly, they all came in the full dress of Nippon on the appointed date to pay their respects to the lamp. It is very funny to think of now.

     The reaction came, however, to the introduction of foreign customs, and a party for the preservation of national characteristics arose.

699

They claimed that we were killing out our nationality and losing many good things by the craze for foreign things. This party did not last long, but its short life did a great deal of good.

     Constitutional law was established about thirty-one years ago, and the nation was given religious freedom. So one had an opportunity to believe and be converted to Christianity, if one had strong faith and did not fear oppression from relatives, friends, or authorities. For though freedom of belief was permitted, it was never easy to become a Christian. It took strong conviction, perseverance under oppression, higher ideals of an ideal life, willingness to live isolated from dear ones, and warm love to our Lord, Judging from what many of my people have bravely endured, I think it true what Sabattie, the great French theologian, wrote to Count Tolstoi, a few years before his death, that a true and vital Christianity could be found in Nippon.

     About twenty years ago, after the Japanese and China war, a current of thought made itself felt in regard to connecting Christianity to the educational style, and many books, advocating Christian methods in education, were published and circulated among the intellectual classes. Some pastors welcomed such a sign, but, on the other hand, many hesitated, thinking that Christianity was being utilized as a convenience, and would not thus be kept consecrated without stain,-they wished to keep the essence of Christianity out of secular affairs as holy and divine in full respect. Both Christians and non-Christians stained the spirit and truth of Christianity during the conflict of ideas. Books written by non-Christians, advocating Christian ideas, did not convert anybody. There was evidence of misuse and misunderstanding of Christian principles even among the ministers, and the conflict has reduced the inner life of island Christianity.

     Christianity also suffered a little from another cause. Just before the Russo-Japanese War, an anarchistic type of Socialism came into the country, and after the war its ideas became quite prevalent. About twelve years ago, the horrible plot of the Socialists to assassinate the late Tenno was discovered, and the perpetrators hanged.

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The government at the time planned to extinguish it root and branch, and it seems now to have been stamped out. Nevertheless, evidence was brought forward, claiming that the spirit of Christianity was related to this type of Socialism, and many believe it. However, the ideas which the head of the plot, Kotoku Shusui, worked out in his book on the subject, "THE EXTERMINATION OF CHRISTIANITY," one year before his death, proved the chief evidence in our favor, as Kotoku Shusui was not a Christian; so the Christian Church emerged safely once more from the jaws of persecution!

Then "Naturalism" came to exert some influence, and soon after "Pragmatism" followed. The life of the latter was uninfluential, as its current of thought was limited to a small circle of philosophers; but Naturalism is exerting a greater and greater influence among the people. It has developed a sensual color through novels and imported moving pictures. Now, sensual
Naturalism, in literature, and egotistic individualism, misunderstood as democratic, control the nation's current of thought, especially among the young people and the lower classes. Its influence has reached every corner of our land, and its effect, seen in our common songs and music, in moving pictures, vaudeville, novels, girls' dresses, and in the field of art, is enough to make educators, ministers, and authorities shudder. Confusion of thought and ideas, blindness of conscience, and dreadful temptations have been brought to our people. Then, in the midst of this,-"to cap the climax," as you might say,-a terrible idea from Germany came to threaten our thought sphere, when the cry of material and intellectual civilization: "There is no God!" shook the atmosphere of our island country, and flashed through the brains of the young and ignorant as an echo follows sound. Many gave themselves up to a brutal sense life, and their conscience, suffocated by the choking air of unbelief, lost its standard of high ideals. The minds of the great majority have been seduced by this atheism, and the people have grown lax in their sincerity. Christians were astonished by the confused social aspect, and by the tendency of the public psychology; but nevertheless, though so weak to stand against the enemy with the old dogmatic tools, they have tried actively to do the best that can be clone for the sake of honor, and have made conditions somewhat better, after a mighty prolonged effort.

701

In all directions numerous societies have sprung up to relieve the people from the danger of this spiritual crisis. Even business men often gave their employees a chance to attend a lecture on culture or religion once a week or month. At the time many young men's associations sprung up suddenly all over the country, even in small villages. Three famous religious conferences were called by the government to discuss the crisis. It was at this time that I returned to my country after a sojourn in America. The interdenominational movement then arose, continuing for three years, and though some good was done, none of us felt satisfied. Recently, the effect of the world catastrophe has been to turn the attention to the sciences necessary at the time, and people are growing inattentive to the present Christianity, which is using the same old irrational tools. They seem to be looking forward to something higher to give peace to their tumultuous minds,-some convincing and understandable truth that is applicable to human life and to a comprehension of the universe and its Creator. You, friends, can hardly imagine how eagerly our people are searching for light! If we preach the Heavenly Doctrine of the New Church to them, and do good deeds, no doubt they will be influenced to kneel down and worship in the presence of the Most High.

I have now given you, roughly, a short statement of a half century's progress in Nippon. I might compare the country's development to that of a child. Before the restoration of imperial authority, she was at the period of physiological acts,-she had not learned to co-ordinate her social muscles; after the restoration, the country entered upon the imitative period; and now she is coming into the period of conceptional acts. From the restoration to the present time might also be called a transitional period, and this transitional period will still last much longer, I presume. So far, all organizations and departments are becoming well organized and systematized, except religion. This, only, is far behind other lines in expansion, influence and financial status.

702

Although the Protestant Church has grown fast, it is still wandering aimlessly in the realm of imitation, and its financial status is very poor. The great majority of our Christian theological publications are either translations or remodeled works,-scarcely anything original. Moreover, unless something happens to arouse the mind to new light, the present condition will become stagnant.

     As I said, the number of Christians has increased greatly since Hon. Murata was baptized. It has advanced slowly, and we hope surely, undergoing similar struggles to those endured in other places. For some years the island Christians were timid, and they had to grow into the courage of their convictions. At first, they were afraid and ashamed to enter church when non-Christians were looking at them; and so, like Nicodemus, they came to church more at night than in the day time. Now they are not so afraid; yet they are still not so brave to confess: "I am Christian" among non-Christians. A lady, who was a friend of one of my church members, became converted to the Presbyterian Church and was baptized. Her husband, however, was opposed, and as she did not listen to him, she was divorced. Nevertheless, an intermediator brought them together again, but she had to renounce her faith as a condition.

     I have had some experiences, however, which are more encouraging. Once when I went to Korea for a summer rest, I started to work among my country people because there were a few Christians who were lonely with little company, and with no church building. So I sympathized with the little group of half a dozen, and stopped over a month to work with them. We got the city hall auditorium, and opened a big mass meeting for three nights, having previously advertised it well, and having sent many invitations in air directions. I worked hard day and night until the end of my stay, and baptized twenty persons from sixty-five candidates, among them the wife of the governor of the province, who had good faith, and was happy to be baptized on that Sunday. She had been to see me a few days before to confess that her husband objected to her being baptized, and had cried and cried at her disappointment.

     Here is another little story which may interest you. The son of a farmer was driven out from home because he had confessed the Christian faith and was baptized into the Presbyterian Church.

703

He was turned out without a cent in his pocket, so that he was obliged to swim across the big river to go to see his pastor. Upon recommendation, the young man got a job in a carpenter's shop. Here he did not forget his parents, but, though they had turned him out, with true filial love he often sent them some little present and letter as a token of his gratitude for their protection and care until he grew up and learned to know about the Christian religion. He continued about nine years in this way, until finally his parents, greatly impressed by his kind deeds, asked him to come back to them. They then experienced the true meaning of Christianity and were blessed in its peace and love. The son is now an officer in the church there.

My father became an Episcopal clergyman about forty years ago. When he was converted to Christianity his relatives held a conference and unanimously decided to cut him off entirely from all family communication, unless he changed his mind. As his friends were the same way, he and his family stood alone without any sympathy. He said, as I have heard from my mother, "We need not feel alone-the Lord will be with us always. We must be faithful to Him. We are in an easy condition to neglect our Lord, and to sever ourselves from Him; but He would not neglect us even once." He and his own family were terribly persecuted; so he moved from his native place to the city of Nagasaki. Here he studied at a divinity school, and was ordained. He built up, in his ministrations, four church buildings, one at Nagasaki, one at Kuchinocharu village, and two at Fukuoka. At Kuchinocharu, the whole village was converted by my father,-the only one in the Empire. He organized a private theological school by himself, and was the only professor to teach a dozen students all classes and departments. So he was kept very busy. At the age of forty-seven, just one month before his fourth church building was completed, he was promoted to continue his higher task in the New Heaven.

Even in my own life, there have been many persecutions to bear. When I was going to the grammar school, there was only one Christian boy beside myself among nearly nine hundred. Though my schoolmates were little fellows, they could persecute boys as well as older people.

704

At school, they would gather around me and begin to yell: "Yaso! Yaso!* Amen! Amen!" They would beat me, push me down, or knock me about pell mell, from left to right, front or back; and after school they would gather in wait for me on the street or on the way home, and kick, beat, and knock me down into the gutter until I cried. This occurred not once or twice, merely, but every day. It seemed to me that they thought my persecution a part of the school curriculum! It was great fun for them, but for me it was agony and torture. Even now, when I recollect it, I feel pity for my little serf, and wonder how I endured it. I cannot help feeling that it is a great providence that the Lord preserved me until I learned about the New Church, and can go to work in the new era of the Island Empire.
     * "Yaso," meaning Jesus.

     Even when I was going to college, many preaching stations among the Protestants would be stormed by ignorant people who were stirred up by priests or others. My college was situated on the border of Osaka city. It had a chapel belonging to the Christian body of the school. Once It was planned to have an evangelical campaign at the place for three nights. On the first night, when the preacher began to speak, some in the audience cried out, "No! No!" and some, "Hear! Hear!" Others tried to criticise or to interrupt his talk. There were cries of "Traitor! Betrayer of the country! Yaso! Amen! Haritsuke! (cross)," until the speaker was obliged to stop his talk. Stones, broken horse saddles, and horse dung were thrown into the building and at the pulpit. The first nights they could not preach, but on the third night policemen came to protect our meeting. We had not asked for such protection, because we did not wish to appeal to the authorities, but rather to influence the offenders through the power of Christian love. We were taught that non-resistance was a Christian principle.

     For a long while, Protestant Christians suffered under this persecution; yet every year numbers were added to the church. The membership is now about 150,000, I think, but I do not know exactly.

705

However, at least twenty-four or five denominations are disputing in confusion, and about forty sects of Buddhists are in the same condition. Then there are Roman and Greek Catholicism, Shintoism, Confucianism, and about ten other religions. Think of all that in an island country smaller than the State of California! You can easily see that complications, troubles, and difficulties would arise. It is a very peculiar phenomenon that religions of such different aspects could find ground in the nature of an island people, brought up under the influence of feudal culture and government, and who are in the present period of development.

     Here, then, is our chance to lead Nippon to something definite by means of the New Church. It is a most important and critical period to impart the light of truth to the people, to give a vital essence to their ideas, and the strong power of love to their conceptions. After the great war is over, there will be especial need of the new and true Religion, with its inner power and life.

     The country, as I said, is now entering upon the period of conceptional acts. It seems to me a great Providence that physiological Nippon was led by Buddhism, Confucianism, etc., and that imitative Nippon has been led by Catholics and Protestants,-but the latest Nippon must be led by the New Church, which has the Truth of truths, the Science of sciences, the Philosophy of philosophies, and the Love of loves-the greatest modeling powers-to offer to the world. This is a duty for you and for me, consigned to us honorably by the Most High. So I humbly ask you to have the concrete idea that you are all people busy with the spiritual affairs of my island country.

     I am very, very sorry that we have so many denominations in Nippon! It is a cause of fighting and confusion, and they build strong walls around one another, repeating the dreadful history of the Roman Catholics toward the Protestants. Our people think there is no choice between Buddhism and Christianity because both have so many denominations. Do you wonder, then, that I am anxious that the New Church be not carried to my country in two forms? I sincerely hope that the Academy and the Convention will make no efforts except in co-operation and harmony.

706

I should like to send some students here to your fine Academy, as well as to Cambridge, but I would hesitate unless assured that no attempt would be made to make two organizations of the New Church in Nippon. Americans do not understand the psychology of my country people, and cannot dictate as to methods. I know some like one form of Church government, and some another, and there may be minor doctrinal differences; but where there is charity, there would be no serious conflict. As we are entering the conceptional period, we must conceive our own methods, though friendly suggestions may be welcomed from both the Academy and the Convention, to be adopted, or not adopted. Mere doctrinal differences on minor questions are no reason for a separate organization. They will always exist, as well as differences in external worship, in variety. Variety is all right, but not diversity; the former, as the Heavenly Doctrines say, may be compared "to the various jewels in a king's crown," but diversity is given in Hell. Even in Heaven there is no one who is entirely agreed with others in his ideas, and yet Heaven is one, because all are in charity. We need not be indignant if one does not accede to our own opinion, "knowing that everyone receives the truth to the extent that he is in good." (A.C. 6628.) So varieties of opinion we may leave to everyone's conscience, provided only that he does not deny principles, that is, the Lord, eternal life and the Word, and maintain nothing contrary to the commandments. (A. C. 1834.) Moreover, if we make charity the first essential, doctrinal differences would grow smaller and smaller, presenting more and more the appearance of varieties than differences; for, as the Writings say again: "The Church would then be in illustration concerning the things of the Lord's Kingdom, because charity illustrates, and in no case faith without charity." (A. C. 6269.) Here, then, is a glorious opportunity, I think, for the two branches in America to work in harmony, and help the Church in Nippon until it can stand on its own feet and be financially independent. It will always be dependent for brotherly love and sympathy, but let us work out our own methods, and let us be free to teach my people that the New Church is more harmonious than the Protestant Church. Will you take the opportunity?

707

The Heavenly Doctrines are fitted to our people,-to the students and the intellectual classes, because they are reasonable and scientific, and open to a profound knowledge of the universe and of human life; to the lower classes, because they teach the true practice of kind deeds and reverence in worship. Our people like reverence and solemnity in religious worship very much; but on account of the difference in nationality, and a misunderstanding of our psychological processes, some misusage, or misadaptation, of evangelical methods has resulted in the prevention of its expansion. It has seemed, for instance, that when the people opened their mouths for food, a beautiful picture was shown them, and when they opened their eyes to see, some food was forced upon them! Missionaries are still trying to repeat the same methods, and it causes much dissatisfaction. They cannot learn the different psychology of the people of Nippon, and try to force their ideas instead of adapting them. You might, for example, in introducing the New Church, wish to recommend HEAVEN AND HELL to be read first; but if you recommend it to our people who are not Christians, they would think it silly talk about Heaven and Hell, and not listen at all. If, however, you introduce DIVINE LOVE AND WISMOM instead, they would be much more interested. It ought to have been translated first.

In the NEW CHURCH LIFE for July and August, in a very warm and sympathetic review of my remarks at the last Convention, I read the following about myself: "Doubts as to the theological dogmas of the Old Church induced him to resign from his position and to come over to the United States to pursue his search for a rational religion." This was, in, fact, one of my two greatest purposes. The other was to prepare myself for work on the religious education of native children. One million two hundred thousand, (1,200,000), are born every year, and the death rate of the entire population is only seven hundred thousand, (700,000). Christian pastors are very busy with the harvest of adult converts, and though they try to help the children, several circumstances prevent the necessary care and attention being given to them. What can be done for them in the way of religious instruction is a great question for me to think over.

708

For several years, I have anxiously considered the children's problem. It is plain as day that in the near future-perhaps after a half century-the Christian Church in Nippon will become powerless, since it is thus built on a foundation of sand. The efforts of its workers will be regarded as nothing-just so much labor lost.

I have myself been so busy teaching in the Theological School and engaging in practical church work that I would get up at 5 o'clock in the morning and go to bed at eleven or twelve, against the advice of my wife and friends, yet in spite of this strenuous life, which I could not help, I had no time to do anything for children except in the Sunday School of my church and in a private Sunday School which I supervised. There has occurred an awakening among the Buddhists, and in imitation of the work of the Christians with their children they have started three thousand Sunday Schools all over the empire. On reading this report in the Buddhist periodical, I felt ashamed and accused myself greatly in the presence of the Lord for my hesitation and neglect. This added more fuel to the fire of my theological doubts, and the result was that I could not keep easy in my mind until I should learn more methods to carry out what I thought ought to be done. This is my other motive for my coming to the United States.

Our hope, then, is with the little ones, and we should never neglect to educate the children with our principles. The success of the Church, if I may say so, depends on co-operating educational and evangelical faculties. Though I will begin with direct mission work for the New Church, at the very first I will start a kindergarten, because that can be done with less money. As soon as possible we shall have a Theological School, and at the same time expansion of the mission field. Some time we shall have a Grammar and High School, and finally a College. So I ask for your deep and true sympathy, and for your spiritual and material help in my work,-no, the Lord's work!

709

OUR COUNTRY AT WAR 1917

OUR COUNTRY AT WAR Rev. GEORGE DE CHARMS 1917

     "Render therefore unto Caesar the things which are Caesar's; and unto god the things that are God's." Matthew 22:21.

     In the Divine Providence of the Lord our beloved nation has been planned into a great conflict. We are called upon by the civil powers of the land to put ourselves in battle array, to give of our wealth, of our resources, of our mental and physical labor, and even of our blood, for the defense of our country. There has been asked of us the greatest sacrifice which it is possible for man to give, in order that the Land which has nurtured us, and under whose protection we have been blessed with all natural prosperity and well being, may be guarded against destruction and preserved a nation for the continued protection and blessing of our children and our children's children. And it is well, indeed, on the eve of this stupendous trial, if we turn our thoughts to the Lord, who alone is our Shield and our Buckler, praying to Him for light to see His guiding hand amid the smoke of battle; for ears to hear His Word above the roar of cannon; for the steadfast purpose to hold aloft the standard of truth and righteousness, through all the dangers that must beset our way; and above all, for the strength to retain our faith in Him, our acknowledgment of His presence, and our willingness to abide by His will that through victory or defeat, through success or failure, through all the hardships we shall be called upon to undergo; we may yet serve Him in the fulfillment of that great but secret good to the sons of men which He is striving to bring to the birth through the present travail of the nations.

     That it is right for us to respond, with all our energy, to the call of the civil rulers of the country, giving into the service of the nation everything that it is possible for us to give, for purposes of defense in time of danger; and that it is at the same time right that in doing this we should pray to the Lord for help, and strength, and guidance, acknowledging Him as the King of Kings, in Whose All-powerful Hands rests the destiny of all the peoples of the earth, is plainly taught by the Lord Himself.

710

For when the Pharisees, seeking to entrap Him into some expression against the government of Pome whereby they might cause Him to be apprehended and condemned by the civil magistrates, sent their disciples unto Him asking, "Is it lawful to give tribute to Caesar or not?" Jesus perceived their wickedness and said, "Why tempt ye Me, ye hypocrites? Shew Me the tribute money." And they brought Him a penny. And He saith unto them, "Whose is this image and superscription?" They say unto Him, "Caesar's." Then saith He unto them, "Render therefore unto Cesar the things which are Caesar's; and unto God the things that are God's."

It is evident from the letter of the Word itself that Caesar here typifies the civil and political power of any country, to which power we are commanded to offer homage, to give loyal support, to give protection, even, if need be, to the sacrifice of our own lives; for the Lord said: "Render unto Caesar the things which are Caesar's." But at the same time we are warned solemnly, that in thus seeking the welfare of our country, we should not forget the worship of the Lord, nor confuse in our minds our natural with our spiritual obligations; for there immediately follows the command to also render "unto God the things that are God's."

In the words of our text there is involved teaching from the Lord concerning the relation of civil and political things to the things of heaven and the church, or concerning the relation of natural kingdoms and governments to the Kingdom of Heaven. And this relation we must see, if we are to appreciate all that is involved in the defense of our country. This we must understand if we are to give whole-heartedly to the protection of the sovereign rights of our nation, and if at the same time we are to detract not one whit from our loyalty to the Lord and to His Kingdom. We must understand it if we are to respond to the call of our country not merely from natural, worldly, or selfish motives, but from a spiritual and internal love for the Church, by the exercise of which we may be blessed with continued progress in the genuine worship of the Lord, and may, despite the powerful influx of the hells, with all the carnage, the crime, and the suffering which they bring with them, be surrounded by the sphere of heaven, and actuated in all that we do by a spirit of true charity and good will, even to our natural enemies.

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This relation will indeed become clearer to our minds, if we look upon the nations of the world from within, and from above; seeing them as they appear before the eyes of the angels, and especially as they appear before the Lord. We are told that every nation, every country, is seen by the Lord as a man, having the attributes, the faculties, the responsibilities, and the uses, which in smaller degree are allotted to every individual human being. The reason for this appearance is that the essential human, that which causes man to be man, is love and wisdom from the Lord, and this may be received and exercised by a nation, even as it is received and exercised by individuals. Governments are formed and supported by men for the sake of the common good. The basis of their unity and their strength is some common love, which is possessed by all the citizens within their borders,-a love which binds those citizens together for the accomplishment of a single purpose, for the fulfilment of a single end. Without this common interest there would be no internal bond to hold any given people together; there would be nothing which would inspire the citizens to give their support to the government, which in consequence must fail. And together with this love, there is an understanding which also is universal throughout any given country. The love formulates to itself certain principles, which, being subscribed to by every citizen, become the laws that direct the life of the nation, that guide its policies, that indicate the course it shall, as a nation, pursue. These principles represent the common thought, the common opinion of the people, and although in particulars they are not recognized by all, giving rise to opposite political parties, yet in their universal application, and in so far as they are essential to the preservation of the nation's life, the whole people unites in their support.

It is this universal or general love, and this universal or general understanding, that together constitute a nation one man before the Lord. The character of any nation is determined by the character of this affection which is its soul, its ruling love.

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And through this love there is an influx from the spiritual world into the mind of every citizen within a given country,-an influx which tends to mold the individual form of mind, to endow it with a similar affection, and thence with characteristics and qualities that, with every passing generation, weld the variant dispositions more and more into a national unit. So there arise national habits and customs, by which the various peoples of the earth are differentiated. So there follow even physical likenesses, by which the individuals themselves may be known and recognized. And this is the result of influx from the other world operating through the ruling love by which the nation is dominated and by which it is characterized and qualified in the sight of the Lord. That national traits have their rise from no other source, is perhaps nowhere better illustrated than in our own country, where, from the citizens of every nation in the world, there has, in the course of a century and a half, been cast a new type of manhood and womanhood, distinct and different from all others, with different habits, different customs, different ideals and conceptions.

All, then, in a given country, belonging to a given nation, acknowledging a given government, because of the love and the wisdom which is common to them all, are so united as to their spirits that they together appear as one man before the Lord. Every nation, every government on the face of the earth, is such a man, in the spiritual idea. And these greater men, under the Lord's guidance, pass through the cycle of human life,-pass from infancy to childhood, from childhood to youth, from youth to manhood, and thence to old age and death In ancient times, when men saw all natural things in spiritual light, they delighted to speak of these collective men as if they were individuals, calling them by a name which expressed the spiritual quality of their love, and thus of their life. Such a man was Adam; such were Noah and his sons; and so also was Israel when he was used to personify the Jewish Nation in the Prophets. So again, the nations mentioned in the Word, as, for instance, those that surrounded the children of Israel, and with whom they fought the numerous battles of their political history, when their names as written in the Word are read by the angels, they give no idea of nations, but only of the loves in which those nations were.

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Thus they appear as men possessed by those loves, and actuated by them to do the spiritual deeds correspondentially related in the literal narrative. Nor is it different at the present day. For though we do not now know what is the ruling love of any given nation, yet, each is seen as to this love by the Lord, and because of it appears before Him as a man.

Now these greater men, composed of thousands of individual men, banded together under a single government, and activated by a common purpose which is valued and cherished by every citizen, are formed in the Divine Providence for uses. They are formed for uses far greater than those of any individual man. They have a power for good, and indeed a power for evil, which cannot be approached by any single human being. And because their uses are so great, therefore we are called upon to love them more than our friends, to love them more than our sons and daughters, for they are our neighbor in a higher degree. And for this reason we are called upon, when the necessity arises, to sacrifice ourselves, to sacrifice our nearest and dearest friends, that this greater man, our country, may continue to live, and to perform the high and exalted work which has, in the Lord's Providence, been allotted to it.

The natural uses of a country are manifold. It maintains order, and protects its citizens against violence and crime. It provides courts of justice to guard the people within its dominions from the greed or the malice of evil men, preserving individual rights and liberties. It keeps open the marts of trade, the sources of wealth, the resources of the earth, striving to give to all an equal opportunity in the struggle for existence. It promotes commerce with other nations, protects that commerce, and by means of it performs great services to other peoples of the earth. It helps, in time of need, the poor and distressed governments of other countries, guarding them against the depredations of more powerful enemies, and exerts a power for good toward the preservation of international law and order. These things and many others are done by nations and governments.

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They are great uses, affecting thousands, nay millions of people. They are the natural uses of a greater man, and for the sake of them individual men are willing, and should be willing to lay down their lives. For the support of them, every citizen should give his all, according to the Divine Command: "Render unto Caesar the things which are Caesar's."

These natural uses of the country are the uses that are seen and recognized by natural men. At this day, when the knowledge of spiritual things has been lost, they are the only uses that can be seen by the citizens of the nation. One who supports his country for the sake of these natural ends, from a genuine love for his fellowmen, lays the foundation for a spiritual love of the neighbor in the life to come, even though he is unable to enter upon such a love here below. When the power of the Church has been lost; when there is no longer any knowledge of the Heavenly Kingdom, the Lord is able to operate chiefly through the love of country to preserve external order, and that freedom which alone can make it possible for individual men to worship Him in spirit and in truth. The great power, the inestimable value of this love to the human race, even in its natural form, can scarcely be over-estimated. And it is roused to activity especially in time of war, when the life of the nation is threatened, when men are called to defend her, and when their affection for her is brought to the test by the actual need of personal sacrifice. Such is one of the great uses of wars, subduing for the time the individual self-love in men, and calling forth the remains of higher and nobler affections which have been stored up by a merciful Providence in their inmost hearts.

But there is another use which the Country performs; a spiritual and internal use, which can be seen and appreciated only by those who have been blessed with the Divine Truths of Revelation. Because the country is a man, because that man has a will and an understanding, because he has the ability to use that will and that understanding in freedom, therefore, he has the responsibility of a man,-the responsibility of doing what is right, and of refusing to do what is wrong. He has the power to use the great resources of human strength of which he is composed, either for good or for evil; and his spiritual progress, his spiritual welfare, depends upon the choice which he makes, and the way in which he directs the forces of his life.

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So long as a government maintains lofty ideals, so long as it stands for freedom, for justice, for industry, for the maintenance of all the natural virtues, on which alone spiritual and heavenly virtues can be based, there is an influx from the other world powerfully inspiring the love of those virtues in the minds of its citizens. They become, as it were, the very life and soul of the nation, the very blood which courses through its veins, vivifying, up building, preserving always, the virility, the manhood, the spiritual power of the people, that they may go forth with strength to perform the great national uses for which the government exists. And into this healthy body politic, inspired by a zeal for what is just and fair, seeds of spiritual truth can be implanted by the Lord, leading to an ever fuller and more perfect reception of Him. But let the country forsake its ideals; let it give way to a policy of conquest, of tyranny, of oppression; let it countenance injustice, favoring the few at the expense of the many, protecting a host of moral and political evils,-and at once its blood is poisoned. The hells powerfully inflow into every citizen, tending to develop in him pride, self-love, the love of the world and of pleasure that give rise to such sensuality and over-indulgence that at last the whole moral fibre of the nation is vitiated, its powers weakened, and it falls prey to a more worthy rival. Such has been the universal testimony of history. And when we consider how vastly powerful is the individual effect of this influx from the other world through the greater man, or through the country;-when we consider what a direct bearing this influx has upon the regeneration of the citizens of any country;-then can we indeed desire above all else that the soul, the spirit of our country may be kept clean before God. Then can we realize that the greatest catastrophe which can befall any nation, is to forsake the ideals upon which it has been founded, and that to defend these, not alone because of their natural, but above all, because of their spiritual value, no sacrifice can be too great. This is the spiritual love of our country.

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This is the love which should actuate us, and inspire us, in all our efforts to serve our Government, as an instrument of greater human use in the hands of the Lord. It is to protect the spirit of justice, the spirit of service, the spirit of mutual love, the spirit of human freedom,-to protect these as they are involved in the foundation principles of our government,-to protect them because we see in them the ultimate for a powerful influx from; the Lord out of heaven to up build His Kingdom in the hearts of men,-to protect them out of spiritual and internal motives and out of a love for the salvation of men,-this is the love of country to a Newchurchman. It is this love which calls upon him to sacrifice his all to the land of his birth in time of need. It is this which will make of him a patriot in the truest sense of the word.

When it is seen that this is involved in the love of country, it is indeed small wonder that the support and protection of the natural government should have been sanctioned and commanded by the Lord Himself in His Word. It is small wonder that the Lord should tell us, now, in this time of national stress, to "Render unto Caesar the things that are Caesar's." Nor is there great danger if we keep this picture of the spiritual use of our country ever before our eyes, in all our deeds of service, through the trials that are to follow, that we shall fail to keep that other command, to render "unto God the things that are God's." For in serving our country spiritually, we shall also be serving the Lord. We shall continually be seeking to promote His Kingdom, both in ourselves and in our fellow citizens. And, indeed, because we shall wish naught to our enemies save those same benefits of freedom and justice which we ourselves are fighting to defend, we shall interiorly be striving for their well being, and shall feel nothing but charity toward them. To preserve this spirit; to preserve the ideals which are the basis for spiritual influx from heaven into our nation; to preserve by the exercise of our own conscience the conscience of the nation, that its love may not be dragged down into the dust of self-seeking and the desire for dominion, but shall, as a result of the conflict upon which we are entering, be purified and broadened, until it goes forth with the desire to bring relief and freedom from bondage to other nations such as we ourselves enjoy in the Divine Providence of the Lord,-this is the real victory for which we may pray to the Lord.

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For such a victory we can ask His help and guidance, for His presence and inspiration, steeling ourselves to undergo any hardship which may be required of us, and retaining always that unswerving faith in the mercy of the Lord which will ever enable us to say from fulness of heart, "Thy will, O Lord, be done on earth, as it is done in heaven." Amen.

PRAYER.

O Thou Divine King and Ruler, Whose power is Infinite, and in Whose Hand lie all the destinies of men, we pray Thee to defend our Country through the trials that are come upon it, Grant that it may continue to uphold Justice and Truth, and Civil Liberty, not only within its own borders, but also among the other nations of the world. Inspire those in authority, O Lord, with a knowledge and acknowledgment of Thee, that they may look to Thee and to Thy Holy Word for guidance in deciding the serious problems of national policy which Thou, in Thy Wisdom hast placed in their hands; fill the hearts of all the citizens of this our Land with high and noble loves, with the power of truth, and with the spirit of sacrifice, that they may always guard and protect the sacred uses of their Country. We ask this, O Lord, that the way may thus be opened for Thy descent into the hearts and lives of these Thy people, that they may come to know Thee, and follow on to know forever; and that in the fulness of time, Thy glorious Church may be firmly established on the earth. Amen.
LOVE ENDURETH 1917

LOVE ENDURETH CHARLES LOUIS OLDS 1917

Love never tires, O doubting heart,
But stronger waxes when apart
From whom it loves;
That by its fulness it may prove
That all worth living is of love,
And by love moves.-CHARLES LOUIS OLDS.

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BRIEF COMMENTARY ON THE GOSPEL OF MATTHEW 1917

     CHAPTER I.

     1. The book of the nativity of Jesus Christ, the son of David, the son of Abraham.

     "By generations and nativities, in the Word, are signified spiritual generations and nativities, all of which in; general have reference to good and truth." R. 543.

     David signifies the Lord as to Divine Truth, the Divine Spiritual, and the Spiritual Kingdom. A. 4594; E. 19, 205, 684.

     Abraham signifies the Lord as to Divine Good, the Divine Celestial, and the Celestial Kingdom. A. 2063, 3245; E. 340.

     (The table that now follows describes in a summary the descent of the Divine Good and the Divine Truth into the natural human of the Lord. Historically it describes the decline of the Church from celestial and spiritual states into states completely natural.)

     2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren;

     3. And Judah begat Pharez and Zerah of Thamar; and Pharez begat Hezron, and Hezron begat Ram;

     4. And Ram begat Amminadab; and Amminadab begat Nashon; and Nashon begat Salma;

     5. And Salma begat Boat of Rahab; and Boat begat Obed of Ruth; and Obed begat Jesse;

     6. And Jesse begat David the king; and David the king begat Solomon of her, [that had been the wife], of Uriah;

     7. And Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa;

     8. And Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Azariah;

     9. And Azariah begat Jotham; and Jotham begat Ahaz; and Ahaz begat: Hezekiah;

     10. And Hezekiah begat Manasseh; and Manasseh begat Amen; and Amen begat Josiah;

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     11. And Josiah begat Jeconiah and his brethren, about the time of the Carrying away to Babylon:

     12. And after the carrying away to Babylon, Jeconiah begat Salathiel; and Salathiel begat Zerubbabel;

     13. And Zerubbabel begat Abihud; and Abihud begat Eliakim; and Eliakim begat Azor;

     14. And Azor begat Sadok; and Sadok begat Achim; and Achim begat Eliud;

     15. And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

     16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

     17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into, Babylon, fourteen generations; and from the carrying away into Babylon unto Christ; fourteen generations.

     (Seven sig. what is holy; fourteen, what is holy both as to good and as to truth; and three times fourteen, what is completely holy, on each of the three planes, the celestial, spiritual, and natural. It also signifies the opposite of these things.)

     18. And the birth of Jesus Christ was on this wise His mother, Mary, being betrothed to Joseph, before they came together, was found having in the womb, from the Holy Spirit.

     "That the Lord was [called] the son of a carpenter, was because a 'worker in wood' signifies the good of life from the doctrine of truth." Ath. Cr. 102. (Compare Joseph, the son of Israel, wire signifies those who are in the good of life according to the truths of doctrine." E. 448:11; thus the good of faith." A. 3969.)

     "A betrothed virgin signifies the truth of the Church, about to be conjoined with good." A. 3164.

     "The virgin, by whom the Lord was born, signifies the Church as to the affection of truth." De Jusf. 6527.

     "The Holy Spirit is the Divine Truth proceeding from Jehovah the Father, and this proceeding is the virtue of the Highest which then overshadowed the mother." T. 140.

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     19. But Joseph, her husband, being just, and not willing to expose her, was minded to put her away privately.

     20. But While he thought on these things, behold an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take unto thee Mary, thy wife, for that which is begotten in her is of the Holy Spirit.

     21. And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.

     (The name "Jesus" is from the Greek form of the Hebrew name "Joshua," or "Jehoshuah," which means "Jehovah Savior."

     "Christ" is from the Greek "Christos," which means "anointed,"-translated from the Hebrew "Messiah." It is a title rather than a proper name, and is generally preceded by the definite article.)

     The name "Jesus" signifies the Divine Good, and refers to the Lord's priestly office; "Christ" signifies the Divine Truth, and refers to His royal office. The two names together signify the Divine marriage of Good and Truth. A. 3004, 3009.

     "'Jesus' signifies everything of salvation through Redemption; and 'Christ' everything of salvation through His Doctrine." T. 298.

     22. But all this was done, that it might be fulfilled which was declared by the Lord through the prophet, saying,

     23. "Behold, the virgin shall have in the womb, and shall bring forth a Son, and they shall call His name Immanuel," which, being interpreted, is, GOD WITH US.

     (Is. 7:14; in Hebrew, Im = with; anu = us; El = God.)

     24. And Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife:

     Sleep signifies a state of obscurity; to awake out of sleep = illustration. A. 3715.

     25. And knew her not until she had brought forth her first-born Son: and he called His name JESUS.

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     CHAPTER II.

     1. And when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold there came wise men from the east to Jerusalem.

     "As by Bethlehem [the 'house of bread'] is signified truth conjoined to good in the natural man, therefore David, as a king, represented the Lord as to truth from good; and on this account also the Lord was born in Bethlehem, because He was born King, and with Him from nativity truth was conjoined to good." E. 449.

     "Bethlehem signifies the Word as to its spiritual sense, and the Lord willed to be born there, because He is the Word." E. 700.

     (A king, in an evil sense, signifies falsity from evil, a ruling falsity from the lust of evil." E. 1034; R.440. Herod, the king, undoubtedly signifies the chief falsity of the love of dominion in the Jewish Church.)

     "Those were called Magi, or wise melt, who were in the cognition of spiritual things, and who thence also had revelations." A. 5223.

     "As the Syrians, or 'the sons of the East' signify those in cognitions of good and truth, they were called 'wise men.' For in Syria were the last remains of the Ancient Church, and therefore in that land the cognitions of good and truth were still preserved." A. 3249

     2. Saying, Where is He that is born king of the Jews? For we have seen the star of Him in the east, and are come to worship Him.

     "From the prophecies of the Ancient Church the wise men of the East knew that the Lord was to come into the world, and that a star was then to appear to them. It was of this Star that Balaam, (who was likewise of the 'Sons of the East'), prophesied: 'I shall see Him, but not now; I shall behold Him, but not nigh; there shall come a Star out of Jacob, and a Sceptre shall arise out of Israel.' Numb. 24:7." A. 9293.

     3. And when Herod the king had heard, he was troubled, and all Jerusalem with him.

     4. And when he had gathered together all the chief priests and scribes of the people, he inquired of them where the Christ should be born.

     5. And they said unto him, In Bethlehem of Judea, for thus it is written through the prophet:

     6. "And thou Bethlehem, land of Judah, art by no means the least amongst the rulers of Judah, for out of thee shall come a Ruler, who shall feed my people, Israel."

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     (Micah 5:2.) "The Lord was born in Bethiehem and not elsewhere, because He alone was born a spiritual celestial man. All others are born natural, with a faculty or potency to become either celestial or spiritual by regeneration from the Lord." A. 4594.

     7. Then Herod, privately calling the wise men, inquired of them exactly at what time the star had appeared.

     8. And sending them to Bethlehem he said, Go and search earnestly for the little child and when ye have found Him, bring me word again, that I also may come and worship Him.

     9. And when they had heard the king they departed; and Eo, the star which they saw in the east went before them, till it came and stood over where the little child was.

     10. And when they saw the star, they rejoiced with exceeding great joy.

     "The wise men saw the Star from the East, because the Lord is the East; and because they were in knowledge concerning the Lord's coming, therefore a star was seen which went before them, first to Jerusalem-by which was represented the Church itself as to doctrine and as to the Word-and thence to the place where was the infant Lord. For a star signifies knowledge of good and truth, and in the supreme sense the knowledge respecting the Lord." E. 422.

     11. And when they were come into the house, they found the little child with Mary His mother, and they fell down and worshiped Him: and when they had opened their treasures, they presented unto Him gifts: gold, and frankincense, and myrrh.

     "That the wise men from the East offered these things, was because in the East, from ancient times, there remained with some the science and the wisdom of the Ancients, which consisted in understanding and seeing heavenly and Divine things in the objects which were in the world and on the earth. Hence they knew that gold, frankincense and myrrh signify the goods which were to be offered to God." A. 8293

     "They offered to Him gold, frankincense, and myrrh: gold signifies good; frankincense and myrrh signify the things which are grateful because from love and faith." A. 113.

     "Gold signifies celestial good; frankincense, spiritual good; and myrrh, natural good; and from these three is all worship." S. 23.

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     12. And being warned by a dream not to return to Herod, they departed by another way into their own country.

     13. And when they were departed, lo, an angel of the Lord appeared by a dream to Joseph, saying, Arise and take the little child and His mother, and flee into Egypt, and be thou there until I shall have told thee; for Herod is about to seek the little child to destroy Him.

     14. And when he arose he took the little child and His mother by night, and departed unto Egypt:

     15. And was there until the death of Herod, that it might be fulfilled which was declared by the Lord through the prophet, saying, "Out of Egypt have I called my Son."

     (Hosea 11:1.) "Hereby was signified the first instruction of the Lord, for He was instructed like another man, but by virtue of His Divine He imbibed all things more intelligently and wisely than all others do; but His departure into Egypt only represented His instruction." E. 654

     "That the scientific was the first plane with the Lord when He made His human Divine Truth, or the Divine Law, is signified by the Lord; when an infant, being taken into Egypt." A. 6750

     "When the Lord glorified His internal man, i. e., made it Divine, He first imbued the scientifics of the Church, and from and by means of these advanced to things more and more internal, and at length even to the things Divine." A. 4964.

     16. Then Herod, when he saw that he was mocked by the wise men, was exceeding wroth, and sent forth and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had carefully inquired of the wise men.

     17. Then was fulfilled what was declared by Jeremiah the prophet, saying:

     18. "A voice was heard in Ramah, mourning and weeping, and much lamentation, Rachel weeping for her children; and would not be comforted, because they are not."

     (Jer. 31:15) "Ramah was a place in the district of Benjamin, and as such signifies that which belongs to spiritual truth from the celestial, which is Benjamin." A. 4592:10.

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(Rachel, the mother of Benjamin, was buried near Bethlehem, "in the border of Benjamin.")

     The massacre of the innocents "signifies that when the Lord came into the world, there was not any spiritual truth remaining. Rachel represents the internal spiritual Church; Bethlehem, what is spiritual, and the little boys that were slain, truths from a spiritual origin. That there was not any spiritual truth remaining, is signified by Rachel weeping for her sons, and refusing to be comforted for her sons, because there were not any." E. 695.

     19. And when Herod was dead, lo, an angel of the Lord by a dream appeareth unto Joseph in Egypt.

     20. Saying, Arise, take the little child and His mother, and go to the land of Israel: for they are dead who sought the soul of the little child.

     21. And he arose, and took the little child and His mother, and came to the land of Israel.

     22. And hearing that Archelaus was king over Judea, in the place of his father, Herod, he was afraid to go thither; but being warned by a dream, he turned aside into the parts of Galilee.

     23. And he came and dwelt in a city called Nazareth; that it might be fulfilled which was declared by the prophets, that He should be called a Nazarene.

     (Judg. 13:5; 1. Sam. 1:11.) When Judea represents the Celestial Church, or its perversion, and Samaria the Spiritual Church, or its perversion, (E. 555:7), Galilee represents the natural and external of the Church, the Church among the simple and the Gentiles. (E. 447:5.) For the Jews who lived in Galilee were mixed with Phoenicians and other Gentiles, and were hence held in contempt at Jerusalem.

     (Nazareth as a small and obscure town in Galilee, was a special object of contempt, but the root meaning of the name is the same as that of the "Nazarites," or consecrated persons, such as Samson, among the earlier Hebrews.)

     "The Nazarites in the Israelitish Church represented the Lord as to the Word in ultimates, which is the sense of its letter, for 'Nazarite' in the Hebrew means 'the hair.' Hence Samson, who was a Nazarite from the womb, had power in his hair. In like manner the Divine truth in the sense of the letter is in its power." R. 47.

     "The Nazarite represented the Lord, who, from the ultimate Divine truth, which is the sense of the letter, entered into the interior Divine truth which is the Word in its internal sense, even to the highest there; for the Lord when in the world, was the Word, and this more interiorly as He grew up." E. 918:12.

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     "Such power, as is represented by the Nazarites, the Lord had when He was a child, by which He overcame and subjugated the most direful hells." E. 918:11.

     CHAPTER III.

     1. And in those days came John the Baptist, preaching in the wilderness of Judea,

     John the Baptist represented the Word such as it is in its external sense, or the sense of the letter. A. 3544, 764310, 9372.

     The wilderness of Judea = the state of the Jewish people, with whom all things of the Word had become adulterated. E. 730.

     2. And saying, Repent ye! For the kingdom of the heavens is close at hand.

     "That repentance is the first of the Church with man, is manifest from John, who preached repentance when he baptized, and therefore his baptism was called the baptism of repentance." The Lord Himself preached repentance for the remission of sins, whereby He taught that repentance is the first of the Church, and that in proportion as man performs repentance, the sins with him are removed." T. 510.

     "The Kingdom of the heavens on the earth is the Church." R. 749.

     3. For this is he that was declared by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Prepare ye the way of the Lord; make His paths straight."

     (Is. 40:3.) "John the Baptist was that prophet who was sent to prepare the way of Jehovah God; and he prepared that way by baptism and the annunciation of the Advent of the Lord; and without this preparation all there would have been smitten with a curse and would have perished." T. 688.

     "Prepare ye the way of the Lord," signifies to prepare for the reception of Divine Truth. A. 3142. For ways and paths signify truths leading to good, or falsities leading to evil; but a straight path signifies genuine truth. A. 2761; E. 223.

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     4. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his food was locusts and wild honey.

     "By these raiments is signified the Divine Truth in the ultimate form of the World; by camel's hair, scientific truths such as are there before a man in the world; by a leathern girdle, the external bond connecting and holding in order all the interior things. By the food is signified spiritual nutrition by the knowledges of truth and good from the Word; by the locusts, ultimate or most common truths; and by the wild honey, the delight of these things." A. 9372.

     5. Then went out to him Jerusalem, and all Judea, and all the region round about the Jordan.

     (These represent the whole Jewish Church in its inmost, interior, and exterior degrees.)

     6. And were baptized by him in the Jordan, confessing their sins.

     "The Jordan signifies introduction into the knowledges of good and truth of the Church, because this river was the boundary through which the Israelites passed over into the land of Canaan." A. 4255.

     "The baptism itself, indeed, did not purify the Jews from falsities and evils, but only represented such purification. Nevertheless, in heaven it was accepted as if the Jews were purified, and thus by the baptism of John heaven was conjoined with the people of that Church; and when heaven was thus conjoined with them, the Lord, who was the God of heaven, could manifest Himself to that people, and teach them, and dwell there." E. 724.

     7. And seeing many of the pharisees and Sadducees coming to his baptism, he said unto them, O generation of vipers, who hath warmed you to flee from the wrath to come?

     The pharisees, (self-styled "pure ones"), signify those in meritorious and hypocritical good. P. 231; E. 794, 939. The Sadducees, (self-styled "righteous ones"), signify those who openly deny Spiritual things. A. 1886.

     "They are called a generation of vipers, because falsity lies hidden in the truths which they speak, and evils in the goods which they do, as the concealed poison of vipers." A. 9013.

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     8. Bring forth, therefore, fruits worthy of repentance:

     9. And presume not to say within yourselves, we have Abraham for our father! For I say unto you, that God is able of these stones to raise up children unto Abraham.

     "Father signifies good; Abraham, the Divine Good." A. 3703 (Stones, here, signifies the despised Gentiles, to whom the Church was about to be transferred.)

     10. And now also the axe is laid unto the root of the trees; every tree, therefore, which bringeth not forth good fruit is hewn down and cast into the fire.

     (The axe, here, signifies the last judgment upon the Jewish Church, now approaching.)

     11. I indeed baptize you in water unto repentance; but He that is coming after me is mightier than I, whose shoes I am not worthy to carry: He shall baptize you in the Holy Spirit and fire.

     This verse teaches that the Divine Truth of the internal sense of the Word, even in its lowest form, (the shoes), is by a discrete degree higher than the Word in the letter. A. 9372.

     To baptize in water is to prepare for regeneration by means of knowledges from the letter of the Word; to baptize in the Holy Spirit and fire is to regenerate by means of the Divine Truth, which is of faith, and by Divine Good, which is of love. E. 47520.

     12. Whose winnowing fan is in His hand, and He will thoroughly purge His threshing floor, and gather His wheat into the garner; but the chaff He will burn up with unquenchable fire.

     The winnowing fan = separation; the threshing floor = the world of spirits, where the judgment takes place. The wheat = those who are in genuine good; the garner = heaven; the chaff = the wicked who will remain forever in the love of evil. E. 374.

     13. Then cometh Jesus from. Galilee to the Jordan unto John, to be baptized by him.

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     "The reason the Lord was baptized by John, was not only that He was about to institute Baptism, and would set an example, but also that as He regenerates man and makes him spiritual, so He glorified His own human and made it Divine." T. 684.

     14. But John would have hindered Him, saying, I have need to be baptized by Thee, and comest Thou to me?

     15. And Jesus answering said unto him, Let it to be so now: for thus it becometh us to fulfill all justice. Then he let Him.

     "'To fulfill all justice' signifies to subdue the bells by His own power, and to reduce them and the heavens into order, and at the same time glorify His human; and these things were effected by means of temptations admitted into Himself, thus by means of continued combats with the hells, even to the last of them on the cross." A. 10239.

     16. And having been baptized, Jesus went up straightway out of the water; and behold, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and coming upon Him;

     "This took place because Baptism signifies regeneration and purification; in like manner a dove. Who cannot perceive that the dove was not the Holy Spirit, and that the Holy Spirit was not in the dove!" T. 144.

     "The dove signified nothing else than the holy of faith, and the Baptism itself, regeneration; so that there was signified, in the new church which was to arise, the truth and good of faith which is received by regeneration from the Lord." A. 870.

     17. And, lo, a voice out of the heavens saying, This is My beloved Son, in whom I have good pleasure.

     "It was the Human that was meant when Jesus at His baptism was called by Jehovah His Son, in a voice from heaven, for it was His Human that was baptized." DOCT. LORD, 19.

     "The will of the Lord is called His 'good pleasure;' thus it signifies the Divine Love." E. 295.

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     CHAPTER IV.

     1. Then Jesus was led into the wilderness by the Spirit to be tempted by the devil.

     "That the Lord, when He was in the world, endured temptation is briefly described in the Evangelists, but more fully in the Prophets, and especially in the Psalms of David. But that He was in temptations, i. e., in combats with the hells, from His first childhood to the end if His life, He did not reveal." A. 9937.

     "Here and everywhere else, by the devil is not meant any devil as the prince of all others, but all the crew of evil spirits, and evil itself." A. 251.

     2. And when He had fasted forty days and forty nights, He afterward hungered.

     "Fasting sig. affliction, such as exists in the combats of temptation." E. 730:41.

     "To hunger, when said of the Lord, means that from Divine Love He willed and longed for the salvation of the human race." E. 386:29.
"As a wilderness signifies a state of temptations, and the number forty,-whether years or days,-signifies the whole duration thereof from beginning to end, therefore the temptations of the Lord, which were the most cruel of all, and which He sustained from childhood to the passion of the cross, are understood by the temptations of forty days in the wilderness." E. 730.

     3. And coming to Him the tempter said, If Thou be the Son of God, command these stones to become bread.

     "The three temptations described in this chapter signify and involve all the temptations which the Lord sustained when He was in the world." E. 405.

     ("If Thou be:" temptations are always introduced by doubts. Stones and bread: the first of the three temptations involved natural things; the second, spiritual; and the third celestial things.)

     4. But He answering said, It is written, "Not by bread alone shall man live, but by every word proceeding through the mouth of God."

     (Deut. 8:3. In each of the three temptations the Lord answered: "It is written," for all His victories over the hells were won by means of the Divine Truth.)

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     5. Then the devil taketh Him into the holy city, and setteth Him upon the pinnacle of the temple,

     (The second temptation was in respect to the spiritual things of faith. As the "holy city" refers to the doctrine of faith in general, so "the temple" refers to interior doctrine, and "the pinnacle" of the temple, to the supreme of doctrine. Cf. E. 949 and A. 1691.)

     "Jerusalem was called 'the holy city,' because it signified the Church as to the doctrine of truth, and the Divine Truth proceeding from the Lord is what is called holy. That except for this that city was not at all holy, but rather, profane, is evident from the fact that the Lord was there rejected and crucified." E. 223.

     6. And saith unto Him, If Thou be the Son of God, cast Thyself down: for it is written, "He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone."

     (Ps. 91:11, 12. The tempter here quotes Scripture, in order to induce the human of the Lord to act against the laws of Providence, through a merely literal interpretation of the Word.)

     7. Jesus said unto him, Again it is written, "Thou shalt not tempt the Lord thy God."

     (Deut. 6:16. The answer of the Lord is by the supreme truth of the Internal sense of the Word: that He is Jehovah God Himself. A most striking proof of the sole Divinity of Jesus Christ.)

     8. Again the devil taketh Him unto an exceeding high mountain, and showeth Him all the kingdoms of the world and the glory of them.

     (The third temptation has reference to celestial things, "the most extreme of all the combats of temptation." A. 1691.

     "Mountains are predicated of celestial things." A. 793. "The 'exceeding high mountain' = the love of dominion." E. 405:28.

     9. And saith unto Him, All these things will I give to Thee, if Thou wilt fall down and worship me.

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     10. Then saith Jesus unto him, Get thee hence, Satan! For it is written: "The Lord thy God thou shalt worship, and Him alone thou shalt serve."

     (Deut. 6:13. Satan, in Hebrew, = "opponent, adversary.")

     "By 'Satan' is meant all the falsity which destroys truth, E. 535:2.

     "The love of possessing all things of the world is 'Satan; and the Devil and Satan act as one, as if conjoined in a covenant with such as from the one love are in the other." R. 802.

     11. Then the devil left Him, and behold, angels came and ministered unto Him.

     "When temptation is finished, communication with-heaven is opened; hence come illustration and affection, consequently pleasantness and delight, for the angels then inflow by truth and by good." (A. 8367.)

     12. And Jesus having heard that John had been betrayed, He departed unto Galilee;

     "Journeying = progression of life; here, in respect to the glorification of the Lord's human." A. 5996.

     ("He departed into Galilee" = the Lord received by the simple in the Church, and by the Gentiles.)

     13. And leaving Nazareth, He came and dwelt in Capernaum by the sea, in the borders of Zebulon and Naphtali;

     "By the sea = among those who are in simple and external states." R 878.

     Zebulon, (in Heb. "cohabitation"), = the conjunction of good and truth. R. 406.

     Naphtali, (in Heb. "wrestling" or "struggling") = temptations, in which is victory. A. 6024. The two names together = reformation and regeneration, as the result of temptations." E. 438

     14. That it might be fulfilled which was spoken by Isaiah the prophet, saying:

     15. "The land of Zebulon and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles;

     "By Zebulon and Naphtali, in the supreme sense, is meant the union of the Divine itself with the Divine Human of the Lord, by means of temptations admitted into Himself, and victories therein obtained by His own power." E. 447.

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     16. The people sitting in darkness saw a great light; and to those sitting in a region and shadow of death, light is sprung up unto them."

     (Is. 9:1, 2) "Darkness, here, = the falsity which is not of evil, such as falsity of religion with the upright Gentiles, arising from ignorance of the truth." E. 526.

     17. From that time Jesus began to preach and to say, Repent ye! for the kingdom of the heavens is close at hand.

     18. And Jesus walking by the sea of Galilee, saw two brothers, Simon, called Peter, and Andrew, his brother, casting a net into the sea: for they were fishers.

     Peter, (from Greek petra, a rock), = truth of faith, which, as to time, is the first of the Church. E. 229, 444.

     Simon, (from Heb. shama, to hear), = obedience. "When Peter is called 'Simon,' he signifies the same as Simeon; viz., obedience, the faith of charity, the affection of truth, and, in general, truth from good." E. 443.

     Andrew, = the obedience of faith. E. 821.

     "Casting a net into the sea" = to teach and reform others by means of knowledges. A net 3 doctrine. E. 513.

     "A fisherman = one who investigates and teaches natural truths, and afterwards spiritual truth in a rational manner." 1. 20.

     19. And He saith unto them, Follow after Me, and I will make you fishers of men.

     "That they should become 'fishers of men' signified that they should gather men to the Church." E. 513.

     20. And they straightway left the nets, and followed Him.

     21. And going on from thence, He saw two other brothers, Jacob, the son of Zebedee, and John, his brother, in the ship with Zebedee, their father, mending their nets; and He called them.

     ("Jacob;" in the Authorized Version the name of this apostle has been changed to "James," in flattering allusion to king James I. of England.

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     The apostle Jacob everywhere in the New Testament represents charity, R. 790, 798, etc., and in his Epistle, ("JAMES"), the doctrine of charity is clearly taught.

     John (from the Hebrew Jehochanan, "Jehovah is gracious"), everywhere represents good works, or the good of love in act. E. 821. And since "good works contain all things of love to the Lord, and of charity towards the neighbor, therefore John was loved by the Lord more than the others." (ibid.)

     22. And they straightway left the ship, and their father, and followed Him.

     A ship sig. doctrine, E. 514; father sig. love,-here a former, natural love.

     23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all sickness and all disease among the people.

     "By a synagogue is signified doctrine, because doctrine was taught there, and because differences in doctrinal matters were there decided." E. 120.

     "The Gospel of the Kingdom signifies the annunciation of the Advent of the Lord into the world." DOCT. LORD, 42.

     "As diseases represented the iniquities and evils of spiritual life, therefore the diseases which the Lord healed signified deliverances from the various kinds of evil and falsity which infested the Church and the human race, and which would have induced spiritual death." A. 8364.

     24. And the fame of Him went forth into all Syria; and they brought to Him all those having ills, that were taken with various diseases and torments, and those possessed by demons, and lunatics, and paralytics; and He healed them.

     25. And there followed Him great multitudes from Galilee, and Decapolis, and Jerusalem, and Judea, and from the region beyond the Jordan.

     Decapolis, (= "ten cities"), a region to the east of the Sea of Galilee; it was inhabited mostly by Gentile colonists.

     (To be continued.)

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MR. BENADE'S REPORT ON THE PRIESTHOOD 1917

(Continued from NEW CHURCH LIFE for Nov., 1917, p. 664.)

When the Jewish Church was consummated, then these representatives were abolished as to use; which was possible because they were merely external, adapted to merely external and temporary conditions. There was in them, as things of practice, no internal principle of coherence with the life of heaven and of the Church. Such representatives from adoption, were sacrifices, washings, and the like, and that these have the representatives which were abrogated at the Lord's coming into the world, is placed beyond doubt and question by explicit teaching on the subject. In A. C. 1850, we were instructed: "The New Heaven and New Earth (after the Ancient Church), was the Hebrew Church. This also had its last time, or last Judgment, when it became idolatrous; wherefore a New Church was raised up, and this among the posterity of Jacob, which was called the Jewish Church, which was no other than a Church representative of charity and faith; in this Church, or among the posterity of Jacob, there was no charity and faith, consequently not any Church, but only the Representative of a Church; the reason was, that immediate communication of the Kingdom of the Lord in the heavens could not (then) be given with any true Church on Earth, wherefore a mediate communication was opened by representatives. Of this so-called Church, the last time, or last Judgment, was when the Lord came into the World, for then representatives ceased,-namely, sacrifices and similarities; and in order that they might cease, they (the Jews) were cast out of the land of Canaan." In the light of this explanation, therefore, as to the class or kind of representatives which ceased when the Christian Church was established, the appearance of a contradiction of statement in the Doctrines of the Church, before adverted to, is entirely removed; and it becomes evident that the passage in T. C. R., under reference, should be read in this wise:

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"When the Lord came into the world, He abrogated the representatives, which were all (altogether) external, and instituted a New Church in which all things were to be internal."

These abrogated representatives were that part of the "ceremonial dress" (T. C. R. 55) of the Jewish Church which was merely external, and "for use at that day," or to that state of the human race, which required such an adoption and accommodation, for the, establishment of a Church on earth, as a medium of communication with the heavens. When the Church came to its end because it no longer performed its appointed use, the rites and: ceremonies peculiar to it, and necessary to its use, ceased with it; but this did not affect either the principle, or the fact of representation. If the Lord, when He established the Christian Church, which relatively to the Jewish was an internal Church, prescribed but two rites, Baptism and the Holy Supper, which, as representatives, "were to contain in one complex whatever related to the internal Church (T. C. R. 670), he did not, by this prescription, abolish other external rites, much less did he abrogate the law of Divine order, according to which every internal principle clothes itself with such things in the external, as will enable it to come into effect, or to be in the fulness and power of its operation in a lower plane, and in a more ultimate sphere" (A. C. 6275, 628416299). Nor could he have done this without annulling the universal law of correspondence, according to which the Divine Proceeding from Himself inflows and subsides from first to last, by successive appearances in externals and representatives therein. What is really meant by the abrogation of the merely Jewish or adopted representatives, is that they no longer performed the use, or could perform the use, of conjoining man with the Lord. For, when the Lord Himself comes and reveals the internal, then the externals of worship, and even the externals of the letter of the Word, have a personally conjunctive effect, only so far as there is something of this internal in them (A. C. 9378-9380). And clearly, therefore, if there be something of an internal in them, they will be perceived in the heavens as the signs and true representatives of that internal, and will there be changed, not as in the case of Jewish sacrifices, from profane externals into holy internals, but from externally true and good, or holy things, to relatively truer and better, and more holy things, as they exist from the Lord in the successively more interior spheres of the angelic life into which they are elevated.

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It will thus be seen that the objection to our position, based upon the teaching in T. C. R. 670, by including all representatives, of whatever nature and form, except two, includes by far too much. It includes not only the express statements of the doctrine of the New Church concerning the representative character of the Priestly and Royal Offices, and concerning the representative nature of other rites, besides those of the Holy Supper and Baptism; but what is more, it includes, and thus maintains, the abrogation of the Universal Law and Doctrine of correspondence, according to which the Word is written, and the Word created. "For all things are from the Lord, and proceed from Him by correspondence, and correspondence is the appearance of the internal in its external, and; its representative therein."

3. To render our argument to the objection under consideration somewhat more complete, it will be well to pass under brief review some other passages in the writings of the Church, which seem to sustain and confirm that objection. In A. C. 1003, we read, "Every thing done in that Church (the Jewish) was changed in heaven into corresponding representatives; thus blood became changed into the holy celestial principle; and flesh, which signified lusts, when not used in sacrifices (as was shown above), was turned into what is profane; and the eating of both into the commixture of what is sacred and profane; therefore it was these so strictly prohibited. After the coming of the Lord, however, when external rites were abolished, and representatives consequently ceased, these were no longer changed in heaven into corresponding representatives; for as man becomes internal, and is instructed in internal things, then externals are as nothing to him, for he then knows what is sacred, as charity, and the faith grounded therein.

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From these internals, therefore, his externals are now regarded for the purpose of ascertaining how much of charity and of faith towards the Lord is in them. Wherefore since the Lord's advent, man is no longer considered in heaven in reference to externals, but to internals; and if any one be regarded as to his externals, it is solely because he is in simplicity, and in this state has innocence and charity, which are introduced by the Lord into externals, or into his external worship without his consciousness."

The purpose of this teaching is evidently to present to our view a characteristic difference between the Jewish and the Christian Churches, and to show that whilst the men of the former were regarded in heaven from their externals, which were mere representatives, the men of the latter are regarded from their internals, and not from their externals. The charity and faith of the Jew consisted in his being "principled in, and strictly observing the statutes and laws given by manifest revelation, which were altogether representative," (A. C. 4281), etc. But the charity and faith of the Christian consist in a life of love to the Lord and to the neighbor, from an acknowledgment of Him in His Word and commandments. In the one case, therefore, consociation with the heavens and conjunction with the Lord were effected by merely external representatives, which were changed into corresponding internal representatives, and in the other, by the things themselves, which were externally represented. Or, in other words, in the Jewish Church, men were regarded in heaven from the states of the angels, as represented in the externals of the worship of that Church; but in the Christian Church they are regarded from their own states of charity and faith, as represented in their own externals; and these "externals are now regarded for the purpose of ascertaining how much of charity and of faith towards the Lord is in them." But, "all things of worship are externals of the body, and externals of the mind. The external's of the body are made up of acts and words; and the externals Of the mind are the things done in will and thought, which cohere with the externals of the body." (D. Char. 100). And "these externals, which belong to worship, are the signs of charity," (Ib.).

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If, then, it be affirmed on the ground of the teaching of the above-cited passage of the writings, that all representatives ceased to exist when the Lord came into the world, it must be affirmed, a fortiori that "all external rites," or what is the same thing, all the externals of worship, "which are the signs of charity," ceased to exist at the same time; for it is said, that "representatives ceased, as a consequence of the abolition of external rites." By reduction to this manifest absurdity, the objection is deprived of its apparent hold upon the above passage from the writings; and if it is still to be maintained, it must seek a support elsewhere.

In A. C. 4835, it is said: "But when the representatives of internal things ceased by the coming of the Lord, then the above law was abolished, (the law prescribing the duty of a brother towards his widowed sister-in-law); the case herein is like that of the soul or spirit of man and his body; the soul or spirit of a man is his internal, and the body is the external; or, what is the same thing, the soul or spirit is the very effigy of the man; but the body is its representative image. When the man rises again, then the representative, or his external, which is the body, is put off, for then he is in the internal, or in his very effigy. The case herein is also like that of a person who is in darkness, and from it sees the things which are of the light; or, what is the same thing, like that of one who is in the light of the world, and from it sees the things which are of the light of heaven; for the light of the world, in respect to the light of heaven, is as darkness; in darkness, or in the light of the world, the things which are of the light of heaven do not appear as they are in themselves, but as in a representative image, just as the mind-of man appears in his face; wherefore when the light of heaven appears in its clearness, then the darkness, or the representative image, is dissipated. This was effected by the coming of the Lord." And again, in A. C. 4904, "It is known that the Lord opened the internals of His kingdom and the Church; but still those internals were known to the ancients, as, that man should be born again in order to enter into life; that then he should put off the old man, that is, the loves of self and the world with their concupiscences, and should put on the new man, that is, love towards the neighbor, and to God; also that heaven was in the regenerate man with many other things which are internal.

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These things those knew who were of the Ancient Church; but they were led to them by externals, which were representatives; because such things were entirely lost with the Jewish nation, therefore the Lord taught them, but abolished the representatives themselves, because the greatest part of them had respect to Him; for the image vanishes when the effigy itself appears; therefore He established a New Church, which was not to be led, as the former, by representatives to internal things, but which was to know them without representatives; and in their place he enjoined only some external things, namely, Baptism and the Holy Supper, etc."

The doctrine here taught is precisely the same as that of the passages cited above. The effect of the Lord's coming was to abrogate the external representatives of the Jewish Church as to use: they were no longer enjoined upon the men of the Church, as the means by which they were to be led to internal things; but these internal things of the Lord's kingdom and the Church having been opened, men were to be led by a knowledge of them without representatives, and were to be regarded in heaven from internals, and no longer from mere externals. It is not taught, however, that all externals were abolished, nor that these were no longer representative of internals; on the contrary, it is said that some externals were enjoined, namely, Baptism and the Holy Supper, and that the very effigy of the spiritual life of the Church was to take the place of the representative images of that effigy; just as when man rises again after death, he does not appear as a disembodied spirit; in other words, he does not disappear, but he is seen and known in the very effigy of his own life, which is his spiritual body; having put off its representative image, which is the natural body, created for use in the natural world. But this spiritual body of man, from the very fact that it is an effigy, is representative of his real internal life of affection and thought, just as all things which appear in the spiritual world are representative of the states of its inhabitants, (A. C. 1807, 1808, 1881, 2179, 3485, 9577, 9739, 1391, 1764, 1521, 1522, 1619, 5313, 2179, etc.).

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What these passages really teach, is that conjunction with the Lord is no longer effected by merely external representatives, but by the internal things which were represented, and hence that this peculiar conjunctive use of representatives ceased at His coming into the world; and not that external things ceased to represent their own internals, much less that such true, internal representatives ceased to be means by which man may come into the knowledge of things true and good, and thereby be conjoined with the Lord. This is plainly taught in A. C. 9457, where it is said: "A Church was instituted among the Israelitish people, in which, in an external form, might be presented representatively the celestial things which are of the good of love, and the spiritual things which are of the good and truth of faith, such as are in heaven, and such as ought to be in the Church. . . . The Church is representative, when the internal holy things, which are of love and faith from the Lord and to the Lord, are presented by forms visible in the world, (even as they are presented in representative forms in the heavens), and these appear in a like form in the ultimate or first heaven, before the spirits who are there; but in the superior heavens are perceived the internal things which are represented, which things, are the celestial things, . . . which are of love to the Lord, and the spiritual things which are of faith in the Lord. Such were the things which filled heaven when Moses with the people were in an external holy state, and adored it, (the tent or tabernacle), as the habitation of Jehovah Himself; hence, it is evident what is meant by a representative, also, that by it heaven was present with man, thus the Lord. Therefore, a representative Church, when the ancient ceased, was instituted among the Israelitish people, that by such things there might be conjunction of heaven, thus of the Lord with the human race, for without conjunction of the Lord through heaven, man would perish; for man has his life from that conjunction. But those representatives were only external mediums of conjunction, with which the Lord miraculously conjoined heaven, (see n. 4311). But when conjunction by those things also perished, then the Lord came into the world, and opened the internal things themselves which were represented, which are the things of love and of faith in Him; these things note, conjoin; nevertheless the only medium of conjunction at this day is the Word, inasmuch as it is so written, that each and every thing therein corresponds, and hence represents and signifies the Divine things which are in the heavens."

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     Hence may appear, in still clearer and more rational light, the truth of the Doctrine above stated, "That the rituals or representatives of the Jewish Church contained in them all the Arcana of the Christian Church; and likewise that they, to whom the representatives and significatives of the Word of the Old Testament are opened, may Know and perceive the Arcana of the Lord's Church in the earths, whilst they live in the World; and the Arcana of Arcana which are in the Lord's kingdom in the heavens, when they come into another life," (A. C. 3478). And hence, likewise, do we hold it to be an established and universally-governing principle, in respect to all the externals of the New Church which relate to its order, government, and worship, that they will exist in a true form, only so far as they are representatives of the truths and goods contained in the doctrines and doctrinals, which are their internals, and which are now opened out of the literal sense of the Word.

     THE PRIESTHOOD IN THE WORD.

     In the Word, when read and understood in the light of this Doctrine, we find the Priesthood, and the ministry of the Priesthood, presented in a two-fold aspect; in one, as it appears in Ex. xix. 5 and 6, and in the other, as it appears in Ex. xxviii. 1, 2. In the former it is written: "Now, therefore, if hearing ye will hear my voice; and will keep my covenant, ye shall be tome a peculiar treasure, (peculium), above all people; because all the earth is mine. And ye shall be to me a kingdom of priests and a holy nation; these are the words which thou shall speak to the sorts of Israel." And in the latter it is written: "And do thou cause to approach to thee Aaron thy brother, and his sons with him, OUT OF THE MIDST OF THE SONS OF ISRAEL, that he may perform THE OFFICE OF THE Priesthood to me, Aaron, Nadab, and Abihu, Eleazer and Ithamar, the sons of Aaron. And thou, shalt make garments of holiness for Aaron thy brother, for glory and for comeliness."

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According to this Divine teaching of the Word, therefore, there is a kingdom of Priests, or a state of the Priesthood, and an office of Priest, or a use of the Priesthood; and this being the case, it is evident that a right understanding of the subject of this Report cannot be formed without a careful observance of the distinction thus clearly set forth.

In the civil affairs of the world, we have no difficulty in discriminating between a kingdom and a kingly office, or between a state and the office of its chief magistrate; and we can also readily see that the good or use of the latter is in and of the good or use of the former, just as the use of the head is in and of the use of the whole body of man. And this is precisely the distinction which we are required to make in ecclesiastical affairs between a kingdom of Priests and the priestly office; the use of the latter being in the use of the former, and ministering to it, as the head is in and ministers to the body. But; in order that this distinction may appear in clear and rational light, it is requisite that we turn again to the Word, and, indeed, to its doctrine on this subject, as set forth in the writings of the Church, in which its true signification is opened; so that we may "know and perceive the Arcana which are contained in its representatives and significatives." In A. C. 8766-8771, we are thus instructed: "If they, (who are of the spiritual Church, external and internal), (8759), will receive truth from the Lord, and obey it in a life of good, the Divine Truth will appertain to them above others. This appears from the signification of being a peculium of Jehovah, or the Lord, as denoting to be the Lord's; for a peculium denotes property, and thus possession. The reason why it denotes with whom is the Word, is because they who have the Word, that is, where the Church is, are said to belong to the Lord above others. . . . The reason why they who have the Word are a peculium and property above others, is because they know the truths and goods of faith, and in consequence thereof can live the life of heaven, and thereby be conjoined with the Lord more than others; for the good which makes heaven with men, has its quality from the truths of, faith; thus good becomes more celestial or more divine with those who have genuine truths, which are truths from the Word, supposing they are kept, that is, supposing that the life is formed according to them.

743

That this is the case is manifest from Moses: 'Jehovah testifieth today that he may be to thee for a God, in whose ways thou shalt go, and shalt keep His statutes, and His precepts, and His judgments, and shall obey His voice. And Jehovah testifieth to thee today, that thou be to him for a people of peculium, as He spake to thee, and that thou keep all His precepts' (Deut. xxiv. 17, 18). 'And ye shall be to me a kingdom of priests.' That hereby is signified, that, in such case, they shall have the good of truth, appears from the signification of a kingdom of priests, as here denoting spiritual good, which is the good of truth; that is, the good into which the man of the Spiritual Church is introduced by truth. The reason why this good is signified by a kingdom of Priests is because this is said to the house of Jacob and the sons of Israel, by whom is represented the Spiritual Church external and internal,-by the house of Jacob, the external Church; and by the sons of Israel, the internal, (8762). By Kingdom is also signified truth, (1762, 2547, 4691); and by priests, good; for the priestly principle of the Lord, (sacerdotale Domini), which was represented by the priests, signifies Divine Good; and the regal principle of the Lord, (Regium Domina), which was represented by kings, signifies the Divine Truth, (1728, 2015, end; 3670, 6148). In the representative Church among the posterity of Jacob, there was first a kingdom of judges; afterwards, a kingdom of priests; and lastly, a kingdom of kings. And by the kingdom of judges was represented Divine Truth from Divine Good; but by the kingdom of priests, who were also judges, was represented Divine Good, from which Divine Truth is derived; and by the kingdom of kings was represented the Divine Truth without Divine Good; but when something of the priesthood was adjoined also to the regal office, then was also represented by kings the Divine Truth, in which there was so much of good as there was of the priesthood adjoined to the regal office. All these things were instituted in the Jewish Church, that by them might be represented states of heaven; for in heaven there are two kingdoms: one which is called the celestial kingdom, and the other which is called the spiritual kingdom.

744

The celestial kingdom is called the priesthood, and the spiritual kingdom is what is called the royalty of the Lord. In the latter, Divine Truth reigns; in the former, Divine Good; and, because the representative of the celestial kingdom began to perish, when they sought a king, therefore, at that time, in order that the representative of the Lord's kingdom in the heavens might still be continued, the Jews were separated from the Israelites, (Judah from Israel); and by the kingdom of Judah was represented the celestial kingdom, of the Lord, and by the Israelitish kingdom, His spiritual kingdom. They who know these things, may know the reasons why the forms of government amongst the posterity of Jacob were successively changed; why, also, when they sought a king, it was said to them of Jehovah by Samuel, that by so doing, they rejected Jehovah, that He should reign over them, (I. Sam. viii. 7), and that then was declared to them the right of a king, (v. 11, etc.); by which was described Divine Truth without Good. They who know the things above mentioned, may also know why somewhat of the priesthood was granted to David; and, also, why, after the time of Solomon, the kingdom, was divided into two viz., into the kingdom of Judah, and into the kingdom of Israel. Concerning the two kingdoms in heaven, see 3635, 3883-3896, 4112, 4113, 4133," (A. C. 8770).

"'And a holy nation.' That this signifies thus a spiritual kingdom, appears from the signification of nation, as denoting those who are in good, (1259, 1260, 1416, 1849, 6005); and from the signification of holy, which is predicated of truth which is of good, concerning which, see 6788, 7499,;8127, end; 8302, 8330; whence a holy nation denotes good, from which truth is derived. It is said, a kingdom of priests and a holy nation; and each signifies the spiritual kingdom; but with a difference. The kingdom of priests signifies those who are in good from truth; and a holy nation signifies those who are in good, and thence in truth. They who are in good from truth, look by truths upwards to the Lord; but they who are in good, and thence in truth, are in the Lord, and look at truths from Him; (these two states), succeed each other also with those who are regenerating, in whom the spiritual kingdom, that is, the life of heaven, is implanted by the Lord; for by truth they are introduced into good, thus, into heaven; for heaven is good, and when they are in heaven, then they look at truths there and thence." (A. C. 8771)

745

     In Rev. i. 6, it is written: "And hath made us kings and priests unto God and His Father;" concerning which we are thus instructed in A. E. 31: "That hereby is signified, that from Him we are in His spiritual and celestial kingdom, appears from the signification of kings as denoting those who are in truths derived from good, and because they constitute the spiritual kingdom of
the Lord, as denoting those who are in His spiritual kingdom . . . and from the signification of priests, as denoting those who are principled in the good of love, and because they constitute the celestial kingdom of the Lord, as denoting those who are in His celestial kingdom. Every one may also perceive that the Lord does not make all those who are treated of kings, but that He calls them kings from the power and glory belonging to those who are principled in truth derived from the good given by the Lord. So, also, priests signify good, such as exists in the celestial kingdom."

     What can be added to this teaching to make it manifest that all those passages of the Word, which speak of men being kings and priests, or, being made kings and priests unto God, relate to the states of those who are regenerate, or who are being regenerated; who are in the good of charity towards the neighbor, and in the good of love to the Lord; and that they have no reference to the offices of King and Priest? Indeed, it is expressly stated, as if to Provide against any such misconception, that, "The Lord does not make all those who are treated of kings but that He calls them kings from the power and glory belonging to those who are Principled in truths derived from the good given by the Lord. The same is true of those who are called priests."

     Therefore, considering the subject before us at this time, namely, the Office of the Priesthood, we need to leave all those passages of the Word, and of Doctrine from the Word, which relate to a kingdom of Priests, where the Lord has placed them, lest we pervert their true sense by a false application of them, and be misled and distracted in our judgments by false issues.

746

A kingdom of Priests, let it be repeated, is one thing, and an office of the Priesthood is another thing; and what this office is, as distinct from a kingdom, appears clearly from the spiritual Doctrine of the Word in Exodus, which gives the institution of the Priesthood to the Israelitish Church. In A. C. 9805; it is said, "And do thou cause to approach to thee Aaron thy brother," signifies the conjunction of Divine Truth with Divine Good, in the Divine Human of the Lord. "And his sons," signifies the Divine Truths preceding from the Divine Good; "out of the midst of the sons of Israel," signifies in heaven and the Church. "That he may perform the office of the Priesthood to me," signifies a representative of the Lord. "Aaron" signifies as to the Divine-celestial principle; "Nadab and Abihu" as to the Divine-spiritual principle thence derived; "Eleazer and Ithamar," as to the Divine-natural principle. "The sons of Aaron," signifies which proceed from the Divine-celestial principle. "And thou shalt make garments of holiness for Aaron thy brother," signifies a representative of the spiritual kingdom adjoined to the celestial kingdom. "For glory and for comeliness," signifies to present the Divine Truth, such as is in the spiritual kingdom, adjoined to the celestial kingdom, in an internal and external form. This Divine institution and Doctrine of the Office of the Priesthood, "as a representative of the Lord to present the Divine Truth in an internal and external form," is thus more fully opened in respect to the particular points under consideration, in A. C. 9806. "The reason why Aaron was chosen to perform the office of the Priesthood was, because he was the brother of Moses, for thus was at the same time represented the brotherhood of the Divine Truth and Divine Good in heaven; for, as was said above, by Moses was represented the Divine Truth, and by Aaron the Divine Good. . . . From this circumstance, that Aaron was chosen to perform the office of the Priesthood, thus to minister things most holy, it may be comprehended how the case is with representations in the Jewish Church: namely, that they did not respect the person who represented, but the thing which was represented; thus that a holy thing, yea, most holy, might be represented by persons whose interiors were unclean, yea, idolatrous, if so be the externals, when they were in worship, were disposed to holiness; what the quality of Aaron was, may be manifest from the following words in Moses: 'Aaron took from, the hands of the sons of Israel the gold, and formed it with a graving tool, and made it a molten calf; and Aaron built an altar before it, and Aaron proclaimed and said, A festival to Jehovah to-morrow,' (Ex. xxxii. 4, 5).

747

And in another place, 'Against Aaron Jehovah was exceedingly moved with anger, to destroy him; but I prayed also for Aaron at that time.'" Deut. ix. 20. (Cf. 9229.)

A. C. 9809. "By 'he may perform the office of the Priesthood to me,' is signified a representative of the Priesthood, as denoting in the supreme sense every office which the Lord discharges as the Savior; and whatsoever he discharges as the Savior is from Divine Love, thus from Divine Good; for all good is of love: hence also by the Priesthood in the supreme sense is signified the Divine Good of the Divine Love of the Lord. . . . That by the Priesthood was represented the Divine Good of the Divine Love of the Lord, thus every office which the Lord performed as the Savior, is manifest from the following passage in the Word: 'The saying of Jehovah to my Lord, Sit at my right hand, until I place thine enemies a footstool for thy feet; the sceptre of strength shall Jehovah send out of Zion; have thou rule in the midst of thine enemies. Thy people of promptnesses in the day of thy fortitude; in the honors of holiness. Out of the womb from the day dawn thou hast the dew of thy nativity. Jehovah hath sworn and he will not repent. Thou art a priest forever, according to my word Melchizedek. The Lord at thy right hand hath smitten kings in the day of his anger; he hath judged among the nations; he hath filled with carcasses; he hath smitten the head over much earth; he shall drink of the stream in the way, therefore he shall exalt the head,' (Ps. cx.; 1-7). From this passage, it is evident what the Lord is as a Priest, consequently what the priesthood of the Lord represented; namely, all the work of the salvation of the human race; for the subject treated of in the above passage is concerning the Lord's combats with the hells, when He was in the world, by which He acquired to Himself Divine Omnipotence over the hells, by which omnipotence He saved the human race, and also at this day saves all who receive Him.

748

This salvation itself, inasmuch as it is from the Divine Good of the Divine Love, is that from which it is said of the Lord, 'Thou art a Priest forever, according to my word Melchizedek.' Melchizedek is the king of justice; thus the Lord was called from his being made justice, and thereby salvation. . . . Inasmuch as the priesthood was representative of the Lord as to all the work of salvation derived from the Divine Love, therefore also all Divine worship was of the office of the priesthood, which worship at that time chiefly consisted in burnt-offerings, sacrifices, and meat-offerings, and in arranging the bread upon the table of faces, in kindling the lamps every day, and in burning incense, consequently in expiating the people, and in remitting sins: moreover also in explaining the law Divine, and in teaching, on which occasion they were at the same time prophets. That Aaron with his sons performed all these things, is manifest from the institution of the Priesthood in Moses. That all these things were representative of the works of the salvation of the Lord, is evident; on which account also part of the sacrifices and meat-offerings was given to Aaron, WHICH PART WAS JEHOVAH'S, that is, THE LORD'S. In like manner the first fruits of various kinds, also the tenths, (Ex. xxix. 1-36; Levit. vii. 35, 36; xxiii. 15-22; xxvii. 21; Num. v. 6-10, xviii. 8-19, and 25 to end; Deut. xviii. 1-5). Also the first-born; but instead of all the first-born of melt, THE LEVITES, who were given as a gift to Aaron, (Num. i. 47, iii. 9);by reason that they were Jehovah's, (Num. iii. 12, 13, 40-45). Inasmuch as the Lord as to all the work of salvation was represented by the High Priest, and the work of salvation itself, by his OFFICE, which is called THE PRIESTHOOD, therefore to Aaron and his sons was not given inheritance and portion with the people, far it is said that Jehovah God was to them an inheritance and a portion, (Num. xxvi. 58-63; Deut. x. 9; xviii. 1, 2) for the PEOPLE represented HEAVEN AND THE CHURCH, but, Aaron with his sons and with the Levites represented the GOOD OF LOVE AND FAITH, which makes Heaven and the Church, thus the LORD FROM WHOM THAT GOOD IS DERIVED; therefore the land was ceded to the People for an inheritance, BUT NOT TO THE PRIESTS, FOR THE LORD IS IN THEM, BUT NOT AMONGST THEM AS ONE AND DISTINCT.

749

In this Doctrine thus revealed out of the Word by the Lord Himself, for the use of the New Church, the distinction between a kingdom of Priests, and an office of the Priesthood, is not only plainly taught, but the nature of this distinction is also clearly defined. The kingdom of Priests, represented by the people of Israel, consists of all "who are in the good of love to the Lord, and of charity towards the Neighbor, and in the truths of Faith derived from the Lord;" and since these principles constitute Heaven and the Church, these are signified by, and are indeed, the Kingdom of Priests. But the Priesthood, represented by Aaron, his sons and Levites, is "the good of love and faith which makes Heaven and the Church, thus it is the Lord from whom that good is derived; and the Office of the Priesthood, is the work of salvation itself," which is performed by those principles, or by the Lord, who is in them, both internally and externally; and they who were taken "out of the midst of Israel," that is, out of Heaven and the Church, to perform the Office of the Priesthood to the Lord, by virtue of this office, represent the Lord in His work of saving souls. And, because this is an internal work effected by the good of love and faith, therefore is that Office by which, as by its own external, it is performed in Israel, that is, in Heaven and the Church, set apart from all other offices by which other uses of the Lord's kingdom are performed. This office does not inherit with the others a portion of the land, but it is a part of the inheritance itself; it is a part of, or in, all other offices and uses; for it is that office or use in Heaven and in the Church, by which the Lord makes Heaven and the Church; even as the good of love and faith is in all spiritual and celestial goods or uses, which constitute and form the life of the spiritual and celestial man. Therefore it is called the Office of the Priesthood to the Lord; or His means, or Divine mediation for the salvation of men; and as such it is not and cannot be "one and distinct" from Heaven and the Church, but is an integral part of them, and indeed, the highest part, since it is the Lord's, who is the all in all in Heaven and the Church, which are formed by Divine Truth from Divine Good, or by "the Father in the heavens."

(To be continued.)

750

ABRAHAM OR HAM, THE ANCESTORS OF THE RACES OF TODAY 1917

ABRAHAM OR HAM, THE ANCESTORS OF THE RACES OF TODAY E. E. IUNGERICH 1917

Editor NEW CHURCH LIFE:
Your readers will no doubt be interested in the following passage from the ADVERSARIA, occurring as part of the exposition of Exodus 2:6, and I submit it in the hope that it may invite a critical discussion:

"1605. Obs[erve]. I have had discourse with those who were over them, [the Jews], concerning the posterity of Abraham, Isaac, and Jacob; and, in fact, concerning that of Abraham not only from: Isaac, but also from Ishmael and from the six seas by Keturah, as also concerning his remaining offspring who were sent eastward: [and], furthermore, with regard to Isaac's posterity from Esau, and the posterity of Jacob himself from the ten sons who were thence called Israelites, that is, concerning the ten tribes. These, [posterities], were dispersed throughout the world, first towards the northern regions of Europe, and thence to all Europe and its islands, not to speak of those which spread to Asia, [praeter, quae in Asiam]. Thus the whole world, excepting the Africans and the Indians, [of India], must be as to the flesh from the seed of Abraham, which in this way was multiplied as the sand of the sea and as the stars of heaven. It is only one tribe in conjunction with Benjamin which lives separated from these, being in so vast an ocean but one current, and yet it excites so many tumults, as if they were the only sons of Abraham. This current, I say, is that which excited so great a turbulence, as that mentioned above. And they would continually, if they were in heaven, excite, [the same], against the sons of Israel; namely, against their ten brethren and the generations of these from Jacob; against their Uncle or Esau and all his posterity, from whom arose also so many princes of the nations in number, namely, eleven; and against Abraham's very seed from Ishmael, from whom likewise twelve princes arose; as also against the remaining sons of Abraham from a legitimate wife, namely, from Keturah; not to speak of the other offspring from Abraham.

751

Thus so few, [in numbers strive], against the whole world, like a current against the ocean. Yet this current is so powerful that its water, if mixed, would infect like a leaven the waters of the ocean. Concerning the rest, to wit., the Africans and the Indians, who, as descendants of Ham, have been driven out; this condition on the Day of Judgment will be better. For inasmuch as they live in continual darkness and in no light at all, for this reason there cannot be in them such a commingling of light and shade, nor the thence ensuing Perversion of the spiritual state itself; and hence no crucifixion of Messiah as is the case with those who live in the midst of light and turn this into black darkness." E. E. IUNGERICH.
ANSWERS TO "SOME COMMON QUESTIONS." 1917

ANSWERS TO "SOME COMMON QUESTIONS." WILLIAM EVENS 1917

Editor NEW CHURCH LIFE:
In the October number of NEW CHURCH LIFE four questions are asked showing the difficulties which a newly-wed bride has met with in her reception of the Heavenly Doctrine, with a request that your readers would send in answers to any or all of them. Like many others coming out of the old falsities, I met with the same difficulties, and may be able to say a few helpful words.

I. To those who really believe the Holy Scripture to be the Word of God there should be no difficulty in believing in the possibility of a revelation having been given to Swedenborg; but the fact is that few of the Old Church have any real faith in any revelation; only they have been taught that there is a heaven and a hell, etc., and they accept the teaching unquestioningly, without realizing it themselves. Many people say that no man ever went to heaven and came back again to such I say, "Did you ever read of Paul being caught up to the third heaven?"

752

We must divest our minds of the ideas of time and space, when we may see that Paul had no need to travel one inch through space in order to reach heaven. So also in the case of Swedenborg, by whom the Lord effected His Second Coming, his spiritual senses were opened, and he was then present with spirits and angels without going anywhere through space. To me the spiritual sense of the Word is the strongest proof of the truth of the Writings; they are irrefutable, transcending all human wisdom, and the spiritual sense is the Lord's inner garment which can not be divided.

     II. On first reading about marriage in heaven, in the year 1873, it was to me a self-evident truth which I have never doubted from that day to this, and which only needed to be stated to be seen. It is true I did not fully understand the true significance of marriage in heaven, but that was the result of reading an explanation which did not explain, but only served to "increase the tenebrosity of my intellectual obfuscation." I could not understand the Lord's words where He said, "In the resurrection they neither marry, nor are given in marriage;" but felt there must be some way of reconciling the apparent discrepancy between the Lord's words as recorded in the New Testament and those contained in the revelation "which in excellence and dignity exceeds all former revelations."

     The apparent discrepancy disappears when we see that the Lord's words must be spiritually understood, for "without a parable spake He not unto them." The Lord spoke of the spiritual marriage of good and truth which must take place in this world if we would become "as the angels of God." The Sadducees had no wish to understand spiritual truth, but their sole wish was to confound the Lord, who mercifully refrained from giving them deep truths which they certainly would have profaned.

     III. As regards the sole Divinity of the Lord, there is nothing more plainly taught in Scripture than that there is but one God, and that the Lord Jesus Christ is that God. He is spoken of in Isaiah 9 as "the Mighty God, the Everlasting Father; in John I as the Creator, and in the Revelation as the Alpha and Omega, the King of Kings, and the Lord of Lords.

753

When Philip asked the Lord to show them the Father, He replied, "Have I been so long time with you, and yet hast thou not known Me. He that hath seen Me hath seen the Father, and how sayest thou then, show us the Father," etc.

     "By the voice from heaven, [it is said, "out of the sky"], is signified the manifest perception enjoyed by the Lord in His external part by communication from His internal, that His Humanity, so far as glorified, was derived solely from His Divinity, and was its form and organ." When the Lord was in states of temptation and humiliation He prayed to the Father within Him; at other times He spoke of being one with the Father.

     Every man derives his soul from his father, so the Lord derived His soul from the Heavenly Father, which is far more reasonable than the antichristian doctrine that He had a human father. It seems to me absurd to believe that the Lord was but an ordinary man, born of the lowest race in the world, who, notwithstanding a long line of degenerate ancestry, yet lived a holier-life than any other man. It is far more reasonable to believe that He was God, so the New Church worships Him as "the visible God, in whom is the invisible." For this reason the New Church is "the crown of all the churches."

     IV. Miracles compel belief, we are told in the Writings; but that there were miracles is also plainly taught. It is far better, however, to see a thing rationally than to be convinced by miracles. Yet, even miracles are according to law; a higher law sometimes counteracts a lower one, and when something occurs which we don't understand, we call it a miracle.

     Though the sun and the moon did not stand still at the command of Joshua, yet we are told there was a miraculous prolongation of light. So Balaam's ass did not speak with man's voice, but it appeared so; and Swedenborg says that he sometimes heard horses speaking to him in the spiritual world. Also at the Lord's ascension into heaven, His ascension was not through space, but a spiritual ascent to a higher state, and was visible only to the spiritual eyes of the disciples.
     WILLIAM EVENS.

754

FIFTEENTH ANNUAL CHICAGO DISTRICT ASSEMBLY 1917

     HELD AT GLENVIEW, ILL., OCTOBER 12 TO 14, 1917.

     The event of the year in the life of the Church here is the visit of the Bishop to conduct the meetings of the District Assembly. It is always looked upon as a time of spiritual refreshment and encouragement to continue the work of the Church with increased zeal and renewed confidence in the success of our efforts. The recent meetings must have convinced all who attended of the good which results from the Annual Assembly.

     The proceedings opened with a supper in the Parish Hall, which was well attended, and included a goodly number of our members from Chicago, as well as the Rev. Theo. Pitcairn, of Bryn Athyn. Bishop N. D. Pendleton presided, and after supper delivered an address on the subject of "Government," or Autocracy and Democracy in the light of New Church ideals. At the close of the Bishop's paper discussion was invited.

     The Rev. Theodore Pitcairn referred to the fact that the first government among the Israelites mentioned in the Old Testament was that of judges chosen by the Lord, and was not hereditary. In any form of government, the governor is chosen under the Lord's Providence, and in that sense he is a representative of the Lord. As to the question of Democracy, if the individuals of a country choose a governor just to carry out their own ideas, it is not the government of Heaven. But if they try to choose rulers who to the best of their ability will try to carry out the laws of God, it would be a government consistent with the laws of Heaven.

     The Rev. John Headsten's remarks dealt with the fact that Newchurchmen could view the present conflict of the world's rulers from a spiritual standpoint and see in it the operation of the Lord's Providence in bringing to naught those who would destroy the freedom of mankind.

     The Rev. W. B. Caldwell expressed his deep appreciation of the Bishop's paper, bringing as it did so many wonderful views on a subject which was in the minds of us all. We had been somewhat on the horns of a dilemma.

755

Our young men had gone to fight for democracy, and yet had left behind them in the Church something of an autocracy. That is, the priests in the General Church have freedom to govern according to the Law of the Lord. That has been recognized by our people, and has been for the good of the Church. The only thing that reconciles it, as was shown in the paper, is that principle in every kind of government which preserves the freedom of every individual. The supreme ideal of government is that of the Lord, who rules with absolute power, but preserves the freedom of every man, and wills to increase the freedom of every man to all eternity. In a sacred sense the Lord may be said to be an Autocrat, ruling from Himself alone, but He will not take away freedom from a single human being. If we have those two principles in the New Church we have the finest government in the world. The Writings tell us that true freedom is to be led by the Lord.

     Mr. H. L. Burnham added his testimony to the delight with which he had listened to the paper, and spoke of the fact that the present conflict in the world is for the sake of the freedom of the human race. It is the outcome of the states in the other world, and in the first place is to preserve the integrity of the heavens, but in order to accomplish this there must be a conflict on the earth as a basis. The phrase given birth by our President: "To make the world safe for democracy," was quoted by the Bishop. It is only in our country that a man could be found in a position to make such a statement as that. The hereditary system of the choice of governors had been, found wanting, and even with all the safeguards provided in our own system we do not get the highest order of selection. The method used in choosing of judges of the Federal Courts seemed to be the most orderly way, where they are selected by the President and approved by the Senate. By this means we get men of the highest order. Whatever way it is done, we can see, as Mr. Pitcairn said, that when we have done our part, having cast our ballot, the Lord has over-ruled the election, and whether the man elected is of our party or not, he is the Lord's elected. We can see that in times of trouble in this country the Lord has always placed a man at the head who has been best adapted for the position.

     Dr. George G. Starkey said it seemed to him that the two forms of government gave us the co-operation of man with the Lord, or the reverse. If man renders his part in the Divine Plan then in the autocracy we have the acknowledgment of the Lord and in the democracy we have the acting as of ourselves.

     In response to some word of appreciation by Mr. L. S. Cole, the Bishop said, that in so far as by democracy we mean the high standard of individual enlightenment, self-control, and power of co-operating with the government, the more we have of it the better.

     The meeting then adjourned until the following evening.

756

     On Saturday evening at eight o'clock, after the opening religious exercises, the Bishop called upon the Rev. Gilbert Smith to read his paper on "The Priestly Office." The speaker dealt with several phases of the subject, first calling attention to the general disregard for the distinctiveness of the function of the Priesthood in the world at large, and even in some branches of the New Church. He pointed out that the office was representative of the Lord, and that in the civil government the ruler of the nation was representative of the Lord, as well as the representative of the people. In both Civil and Church government the function might be usurped by those outside who are not properly prepared and recognized. He thought also that in our government some better means might be found whereby the support of the Church could be more evenly distributed for the better equipment of the struggling societies. It appealed to him that some interior uses were suffering while, on the other hand, in some quarters much support was being given to exterior uses.

     Mr. Smith's paper introduced many points of interest, but it was decided by the meeting that the discussion of the paper should come after hearing the other subjects which had been prepared.

     Rev. Theodore Pitcairn then told of the missionary efforts undertaken in Philadelphia by Rev. Karl Alden and himself. In, the early part of the summer they had done some speaking at prominent crossings in West Philadelphia, especially near the elevated railroads. At first they sold copies of HEAVEN AND HELL and THE FOUR LEADING DOCTRINES, but it was afterwards decided that it would not do merely to sell the books and lose track of the purchasers, so names and addresses were obtained from those who would like books, and thus they were able to follow up with circulars and letters. They usually had several members of the local society with them, who would get up and tell why they were Newchurchmen. This helped a great deal and made a good impression. These would then introduce one of the ministers as being able to explain the New Church Doctrines. They also tried to get the people to their Church by means of circulars and advertising in the street cars. Some said they could only come in the mornings, and others could only attend in the evenings, so it was arranged to have the regular worship in the mornings and a missionary service in the evenings. Mr. Pitcairn did most of the missionary preaching, while Mr. Alden did the society work. The street car signs proved very successful, and they had about fifteen strangers present every week. They also tried Thursday evening lectures with moving pictures. These were not very successful with the adults, but brought quite a number of children.

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They had been teaching the children selections from the Word, including the Ten Commandments, and about twenty of them had come to Sunday School. This part of the work had been very encouraging.

     A paper was then read by Dr. J. B. S. King, on "Psychology," in which he contrasted two modern methods of studying the mind, one being the objective or physiological method, the other the subjective or direct method; in one the approach is made through the body and brain, the mental causes being deduced from physical effects; the subjective method studies the mind itself, without reference to anatomical considerations; it "deals entirely with terms of consciousness." The speaker dealt at length with this latter method, and explained in a most interesting manner what modern psychologists mean by such concepts as Dissociation of Ideas, Mental Complexes, Conflict, Projection, Conversion, etc. On Sunday morning, October 11th, Divine Worship was held in the Immanuel Church. There was a large congregation, including members of the General Church from Chicago, Bryn Athyn, and Denver. Bishop Pendleton conducted the service, assisted by Rev. W. B. Caldwell and Rev. Gilbert H. Smith. The sermon preached by the Bishop was very impressive, and will long be remembered by all who were privileged to hear it. The musical part of the service was very full, and heartily sustained by the congregation.

     In the afternoon at 4 o'clock there was an administration of the Holy Supper. The Bishop again officiated, assisted by Rev. J. Headsten and Rev. W. B. Caldwell. There were 82 communicants.

     In the evening at 7 o'clock the ladies met for supper in the Assembly Hall, while the men took supper together in the Club Room. At the men's meeting, after supper, Bishop Pendleton suggested that the subject dealt with in Rev. Gilbert Smith's paper on the "Priestly Office" be taken up for discussion. This was done and many speeches were made, dealing with the various points raised in the paper. Space will not permit of a detailed report of the speeches, but the real benefit of the discussion was that it enabled the Bishop to make a clear and satisfactory statement regarding the aims and methods of the General Church in its missionary work, and in assisting small societies.

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He said:

     "The subject is an interesting one. The remarks of some of the speakers appear to raise the question as to whether the system we have in the General Church is best suited to our needs. That system is a natural development. In our Theological School in Bryn Athyn we train young men for the use of the priesthood, but we never give any guarantee of their support after they have entered on the work of the ministry. In effect, we say to them, 'The world is before you, as it is before other professional men, to win a livelihood by service to your fellow-men! This system we have adopted from necessity. At first and until very recently the General Church possessed no central fund to aid those who were beginning their labors. Our ministers had to depend entirely upon the returns given by the people whom they served. Now, however, that we have a central fund from which aid may be given, we must beware of depending on it. The Church Extension Committee cannot become responsible for the salaries of those whom it assists. Its intention is only to give something in the way of help, until the recipient is able to live on the income provided by his congregation.

     "The help from the fund should be gradually withdrawn, and this can be done without hardship, in case the minister's work is progressive and his field develops. It is assumed that the minister is always receiving some support from the people he serves as priest, and this support ought to increase even as the aid given from the central fund should decrease. A Society should be ambitious to entirely support its Pastor so as to release as soon as possible the aid given from the central fund, so that such aid may be applied to meet other needs. Frankly, the danger is that the ministers who are aided may gee into the habit of looking to the central fund for their support, instead of to the people they serve."

     After the close of the discussion a number of toasts were offered and in a sphere of social enjoyment the concluding meeting of the Assembly was brought to a close. G. A. MCQUEEN.

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Church News 1917

Church News Various 1917

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Saturday, Nov. 3rd, was "Charter Day," a newly instituted annual celebration of the anniversary of the granting of a Charter to the Academy, in the year 1877. The preceding Friday was a holiday wherein the pupils of the Academy Schools did their Saturday work. On Saturday morning, as a fitting beginning to the day, opening services were held in the Chapel in the usual manner, the President giving an address on the significance of Charter Day. Following this there was a parade of the Faculties, the Schools, and the Alumni, ending with a Flag-raising. For this occasion a service flag had been prepared and was presented, by the Academy daughters. The fact that there are forty-six stars on this service flag of the Academy of the New Church speaks for itself. At noon the Schools had a picnic lunch in the Gymnasium, and in the afternoon, field sports, followed by an entertainment in the Auditorium. An enjoyable dance was held in the evening. The whole program was in the hands of the students, who were thus given an opportunity to plan and carry out the order of the day for the sake of their own experience, as well as for the enjoyment of others.

     On the ninth of Oct. Bishop N. D. Pendleton left for a trip to the West to visit some of the centers of the General Church. He stopped at Pittsburgh on his way and lunched with some of the members of the Pittsburgh Philosophy Club. Continuing on to Glenview he there held a District Assembly from Oct. 12th to 15th. A local assembly was held in Chicago and later one at Denver, Colo. The Rev. Theodore Pitcairn accompanied Bishop Pendleton.

     The Rev. K. R. Alden, of the Advent Society of Philadelphia, came to Bryn Athyn one evening and gave us a very interesting account of the methods used in the missionary work which that society is undertaking. The presence of a number of the children who had been gathered into the Sunday School from the neighborhood of the Church gave material proof of the work that is being accomplished. This work was illustrated by moving pictures of occurrences at the society's church in West Philadelphia, which were much applauded. The children went among the audience with their hats and collected a goodly sum, which, it was declared, would soon be turned into chairs for the Sunday School.

     The wedding of Lieut. Richard de Charms and Miss Carita Pendleton took Place in the Chapel on the evening of Oct. 20. The beautiful though simple service was all the more impressive because the bridegroom wore the uniform of an officer in the United States Army.

     PHILADELPHIA, PA. A great missionary work is being centered about the Advent Society, under the leadership of our minister, the Rev. Karl R. Alden, ably assisted by the Rev. Theo. Pitcairn. This movement is remarkable in more ways than one.

     For the first time in the history of the New Church a missionary work is being conducted which gives promise of large and permanent results-and quickly.

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Valuable work has been done in the past-personal and by missionary tracts-and is being done, but now, for the first time, we have a missionary campaign initiated in a large city,-centered about a healthy, active society having a church building of its own,-directed to a populous section in the immediate vicinity of the church,-and in charge of two ministers, having the undampened ardor and the physical stamina of youth, backed by the unanimous efforts of a youthful society and by that most ultimate of ultimates, and, therefore, most essential item of success, to wit., funds.

     No similar movement was ever begun under more favorable conditions; and certainly none ever held out a greater promise to the Church. This in itself makes the success of the effort so very, very important, for, if we do not succeed under such favorable auspices, we need expect no second attempt for years. In short, organized New Church missionary work is practically on trial. Hence the need of the united efforts of the Advent Society, and the sympathetic, and what is more, the active support of the whole Church. Success here means similar success in any city of reasonable size, and but dreams of rapid growth for the Church will be fulfilled long before expectations.

     The work was begun some months ago by delivering street speeches at busy corners in the neighborhood of the Church on two or three evenings of the week. The bulk of the speaking was by Mr. Alden and Mr. Pitcairn, occasionally assisted by members and friends of the Society. Copies of certain of the Writings were given to those sufficiently interested to give their names and addresses, and who desired to have someone call on them. Quite a list of "prospects" were thus obtained, and now that it is too cold for street speaking, these persons are to be called upon and kept in personal touch. They have also been advised as to what is going on at the Church, by postal cards, etc. Undoubtedly many who have heard the street speeches have also noted the advertisements in the street cars, which, by the way, have proven profitable, for they have brought some strangers to the church.

     From the beginning, missionary meetings were held at the church on Thursday evenings; moving pictures were utilized, and it was the intention at first, that these meetings should be for the older people. Since but few adults attended, but a great many children came regularly, it was changed to a children's affair and has been so continued. In a few weeks the attendance has increased from about 20 to 100. The children are taught something from the Word also singing and other exercises are given together with motion pictures. These Thursday night meetings are utilized as a feature after the Sunday School, as advantage is taken of the opportunity to interest the children in coming to the Sunday School.

     As a direct result of the missionary work, the average attendance at the Sunday School has risen from two to about thirty or more. The work has not been in progress a sufficient length of time to determine what the permanent Sunday School membership will be. The outlook is splendid.

     The children are divided into five classes, for each of which there is a teacher. After assembling, the children march into the chapel for worship, the ritual being drawn substantially along the same lines as the church services, but, of course, on a greatly reduced scale. After worship the children reassemble in the assembly room and are drilled in singing and memory work and then divided into classes and the day's lesson is taught. H. L. L.

     DENVER, COLO. It is quite time that we let the readers of the LIFE know something of our activities since the close of the summer vacation.

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Morning services were begun the first Sunday in September. The second Sunday we had Miss Hogan and Miss Falk with us, and every one knows the happy sphere the presence of these Bryn Athyn friends bestow wherever they go.
Their visit of several days among us was not only a social delight but a spiritual benefit. The Holy Supper was administered the last Sunday in the month, and on the 7th of October the Sunday School was opened with twenty-one children and young people in attendance. At the service on October 14th occurred an event which filled our hearts with thanksgiving and joy. On this day seven persons received the sacrament of Baptism at the hands of our pastor, and four of them became members of the society, namely: Mr. and Mrs. Bundsen and their daughter, Ingrid, and Mrs. Elizabeth Johnson. While we were enjoying all these happy experiences we were looking forward to a visit from the Bishop. The fulfillment of our wishes and plans for this event came with the arrival of the Bishop in the afternoon of October 23. With him, to our great pleasure, was Rev. Theodore Pitcairn. The series of meetings that then ensued were the means of stirring our affections and strengthening them in the things of the Church, the effect of which must abide with us always.

     The men's meeting at the Chapel, Wednesday evening, and the ladies' meeting at Mrs. Bundsen's, Thursday afternoon, were well attended and greatly enjoyed. The banquet given by invitation of Mrs. Howland in her home should have special mention, not alone because of the great good cheer, both natural and spiritual, but also because of the splendid courage of the people in face of the storm that seemed likely to diminish the attendance considerably. That every one felt the occasion to be one of great benefit there can be no doubt. The Bishop's address on "Government" was read by him at this gathering, and was much appreciated. Toasts to the Church, the Church in Denver, our guests, the new members, our hosts, Mr. and Mrs. Howland, were all responded to with heartiness in both speech and song. Then came one who was about to leave us-a member of the pastor's class in the Sunday School-Charles Lindrooth. He was going back with the Bishop to enter the Academy at Bryn Athyn. He responded very happily to our good wishes for his success and happiness.

     Sunday brought our cup of joy to fulness and overflowing: Notwithstanding another bad storm our people were out in good numbers. Quite a few of the children were out, and the Bishop gave them a little talk. The service will remain a memorable one with those who could be present. In the afternoon the Most Holy Sacrament of the Lord's Supper was administered it four o'clock to twenty-three communicants, two of whom were visitors. The storm prevented several from being present who had been looking to this as their only opportunity of having a part in these meetings. At the close good-byes were said. The Bishop, Mr. Pitcairn, and Charles Lindrooth left for B. A. on the 9:45 train. L. M. T. D.

     FRANCE. The services in Paris continue to be held very regularly, but only once in two weeks. The members all live at such a distance, and the cost of transportation is so great, that it is impossible for them to meet oftener.

     The celebration of the Nineteenth of June was held on Tuesday the 2qth, thirty-one persons being present. Three new members were received by baptism and afterward made application for membership in the General Church. [They have now been duly received.]

     Elie, the eldest son of the Rev. Hussenet, is still a prisoner of war. Another son, Elisee, is in the first line of trenches.

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Mr. Louis Lucas, after three years of strenuous warfare is back in Paris and in the military band of the "Ecole Militaire." Another musician, Mr. Buisson, with his wife, has been attending the New Church services regularly. This gentleman has composed some fitting music for the 128th Psalm. It is desired to send some copies to Bryn Athyn, and later, when the cost of printing can be afforded, this will be done.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The American Swedenborg Printing and Publishing Society was incorporated in 1850 solely for "the printing, publishing and circulating the Theological Works and Writings of Emanuel Swedenborg for charitable and missionary purposes." Its work is, therefore, limited by its Charter to circulate exclusively the Writings, and it is not allowed to publish or to handle any collateral works.

     During its last fiscal year, from April 1, 1916, to April 1, 1917, the Society has placed over 16,999 copies of the Writings at a nominal charge in the hands of about 7,500 strangers tot and seekers of information concerning, our doctrines. Within the life of the Society, it has distributed nearly 671,000 copies of the Writings to ministers, theological students of all denominations, to libraries and to individuals, and has made new translations of them into several different languages, in addition to having issued the Library and the Standard editions, the former the Edition de Lure of the Writings.

     Notwithstanding the seemingly limited scope of the Society's field, its means, starting with nothing, have grown slowly, but by ever increasing gifts, devises, and bequests, as the work seemed to demand it. All this has come providentially, without a dollar being sought or solicited, at least not in recent years, which is the period during which the bulk of its subscriptions has
been received.

     During its present fiscal year the sum of $2,400 has been donated, most of it from a subscriber unknown except by name. So the money comes.

     This Society is not connected with any of the other organizations of the Church, having its own Life Members, Board of Managers and Officers, and hence its reports are not made to, nor published with the Convention and its affiliated bodies. However, the Society wishes to co-operate with any and all of the New Church organizations in furthering the work it was established to perform.

     Its Board of Managers is made up entirely of laymen, who spend freely of their time and thought in managing its affairs, and who, in connection with its officers, serve without emolument of any kind. But when under Divine guidance ways and means are devised of preaching to and feeding direct from the Writings a congregation of about 7,500 hearers, as has been done in the past year, the intention of the gifts, devises and bequests seems to be fulfilled.

     Truly a large congregation. The Report of last year's work giving in detail its methods and results, will be sent gladly. Address the American Swedenborg Printing and Publishing Society, 3 West 29th street, New York City.

     The Rev. Walter B. Murray, recently of Bridgewater, Mass., has accepted a unanimous call to the pastorate of the Chicago Society of the General Convention, and entered upon his new field of work on Nov. 1st, This Society consists of four parishes, each with its own temple and, until recently, with its own pastor.

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Mr. Murray will now have general oversight of the affairs of all the parishes,-Kenwood, Englewood, Humboldt Park, and the North Side.

     The New Church Society in Brookline, Mass., has extended a call to the Rev. Clyde W. Broomell, of Abington, Mass.

     INDIA. The Rev. S. J. C. Goldsack, in the NEW CHURCH WEEKLY for Sept. 15, presents the concluding report of his recent visit to India:

     "The last six weeks of my stay in India were full of incident and pleasant experiences. On March 9th, I resumed residence at the Y. M. C. A. at Bombay. Mr. Penn was in the city for a full week and Professor Bhatt arrived on the 13th. These two worthy friends had not previously met, and I rejoiced in being the means of bringing them together. They, Mr. Singh, and I, spent many hours talking over the various problems concerned with the future of the Swedenborg Society of India, different New Church Doctrines, and other matters of common interest. We also had a memorable service in my room when I administered the Sacrament of the Holy Supper and preached a short sermon. On this occasion Mr. S. J. Patel was with us; and at several other gatherings Mr. B. A, D'Sylvia joined us.

     "The Annual Meeting of the Society was held on March 16th of which full reports appeared in THE WEEKLY.

     "Professor Bhatt succeeded in arranging, through a friend of his at Poona, that I should lecture at the Prarthana Samaj Mandir in that city; and on March 21st, I addressed upwards of 70 Indian gentlemen. Mr. Bhatt's friend is the principal of an important College in Poona, and he paid me a distinguished compliment by inviting me to dine at his house and meet some of his professors and friends. I gladly accepted the invitation and spent a most enjoyable evening. My host's library is a fairly extensive one, he being a man of wide interests and culture. One of his guests had an Indian musical instrument. Its name I know not, but it was something between a banjo and a guitar; the music was simple and sweet. When we adjourned to the dining room my fellow diners took their seats on small pieces of wood lying flat on the floor; their dinner being laid out before them on large green leaves. My dinner was on a tray on a small round table, and I sat upon a chair. I was provided with a spoon-a very kindly and thoughtful arrangement, for my companions had no need of any implement. There were probably nearly twenty different kinds of vegetables and sweetmeats placed before me in varying quantities. Some chutneys, condiments and seasonings were pungent; some preparations of rice, dal and flour were of peculiar flavor; and the sweetmeats were delicious though very rich. I did ample justice to the good things provided, with genuine relish and appreciation. The remembrance of that dinner is of the most picturesque and pleasant character.

     "Of Poona itself I did not see much, my time there being very limited. The city is only some 100 miles from Bombay, but the return journey was a long one. The train left at 11:45 p. m. on Wednesday night and reached Bombay at 7:30 the next morning. I had booked a berth and managed to get into it by 11 o'clock. All the five berths were occupied, and I found myself between a Parsee and a Hindu; while a Mohammedan and an Eurasian were in the upper berths. We had no religious discussions, however!

     "On Thursday, March 29th, I set out for Bhavnagar, a native state some 30 miles to the north of Bombay, but involving a circuitous railway journey of about 500 miles which took 23 hours.

     "Professor Bhatt resides at Bhavnagar, holding an important position in the employ of the Maharajah and through his influence I was entertained as a state guest.

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Mr. Bhatt and a representative of the Maharajah met me, escorted me to a carriage and drove me to a guest-house, by name Shantibhavn. This house, handsomely appointed and well staffed with servants, and the carriage and pair of horses with coachman and two attendants, were placed at my disposal during my stay in the state.

     "The diwan or prime minister officially called upon me, and I paid a formal visit to the Maharajah, a simple, kindly country gentleman. I went for a number of drives under the guidance of Professor Bhatt, and was much impressed by the beautiful country. One drive to the water-works was of special note, for not only was I surprised to find works so excellent and so extensive; but the sun set beyond the broad lake, and rarely have I seen such grandeur. The many distinct and brilliant tints in the sky were reflected most perfectly in the clear, placid water. For several minutes Mr. Bhatt and I stood silent, the only living creatures in sight, amid a blazing beauty whose glow seemed to light up our very souls and to mingle their spheres in mystic embrace. We both felt the solemnity of that wonderful sunset. It was a real delight to enter the home of Mr. Bhatt and to meet his wife and family. Mrs. Bhatt is a charming lady, full of vivacity, sweetness and affection. She was very gracious to me and was especially interested in the photographs of my wife and children. Her youngest child, born shortly after my arrival in Bombay, was very friendly and smiled and played with me in a way surprising for her months. Mr. Bhatt's eldest son is a fine, intelligent young man, still at college; two other sons and daughter complete the family, every member of which made me welcome. Mr. Bhatt has a large selection of New Church works and is an ardent admirer of Garth Wilkinson. He is an author of plays, a poet, the editor of a newspaper and I was told by an independent gentleman, the most literary man in Bhavnagar. He has many opportunities of disseminating the doctrines of the New Church and he does it faithfully and fearlessly. Without doubt he has wide influence, and all who know him and have worked with him, manifestly have a real regard and love for him. I discerned this from his friends in Bhavnagar, Ahmedabad, Poona, Madras and Bombay.

     "Amongst other interesting experiences at Bhavnagar was a visit to the Maharajah's elephants. I saw six splendid animals in their stables. In the streets of the city I saw cheetahs being exercised under the care of keepers. These animals are used for hunting purposes in lieu of hounds. My lecture at Bhavnagar was particularly successful. I shall never forget how that audience, seated on the floor, followed me with the closest attention for an hour and twenty minutes. Seldom have I felt so easy and comfortable as on that occasion; while subsequent events were most gratifying and encourage one to hope for cheering developments. The heat at Bhavnagar was intense, so that the carriage was most helpful, while my house was pleasantly cool. I met only one other European as the state is managed almost entirely by Indians, and in this rather remote corner of Kathiawar the white population is small.

     "Among other events of these last weeks that I remember with much pleasure are a picnic to the Caves of Elephanta, a trip to Bandra, a suburb of Bombay, and a visit to the Sarsee Towers of Silence. . . . These stand in a beautiful garden where the Parsees dispose of their dead bodies. Although the compound in which the Towers stand is thronged with vultures, which with in an hour of a body being placed in a Tower, remove every particle of flesh and leave the skeleton clean and dry, there is nothing gruesome or forbidding about the place. Nothing can be seen by anyone of the gradual decay of the bones exposed to the influences of fire (the sun) air and water.

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The bright flowers and shrubs and the well-planned grounds are restful and uplifting and give the fitting basis for high and happy thoughts of resurrection and immortality."

     MAURITIUS. Report of the Rev. C. A. Nussbaum, to the Gen. Convention: "Notwithstanding the cruel world-war, of which we feel keenly the sad effects in this distant Island, our New Church Society has been prosperous blessed in many ways. In the same way as last year, our meetings, services and classes for adults and children were well attended, both at Port Louis and at Curepipe. Several of the parents take continued interest in the classes for the children, and encourage them by their presence. I was assisted in my classes by Mr. Cornelius Becherel, who for several years has been preparing himself for the New Church ministry under the direction of the Rev. W. L. Worcester. In the course of the year he got from Mr. Worcester a permit to preach, and he has since then replaced me at several occasions.

     "Several months ago Mr. Godefroy d'Emmerez de Charmoy, one of our most active members, began the translation into French of Potts' SWEDENBORG CONCORDANCE. He hopes that in due time means will be found to have this great work published. As this translation will require many years of labor, Mr. Marc de Chazal, a brother of Dr. de Chazal, has lately become a co-worker with Mr. d'Emmerez de Charmoy in the translation of the 'Concordance.'

     "The President of our Society, the Dr. Lucien de Chazal, the ablest and most popular physician of Mauritius, is also performing, besides his medical practice, a great number of uses for our Church, as well as for the public at large. He gives popular lectures on hygiene and nursing the sick, which are much appreciated by many ladies of Mauritius. He donated lately one hundred thousand rupees to a maternity hospital and one hundred and twenty thousand rupees as an endowment to the New Church Society of Mauritius toward the support of a New Church minister. The prosperity of our New Church Society is due to the fact that many of our members have come to see that the life of religion consists in doing good and in performing uses. I consider it as a great privilege to able to co-operate with so many of our members for the advancement of the Lord's New Church. During the past year I baptized eight children and one adult, administered the Holy Supper six times at communion services, and had my marriage with Miss Hilda Collins solemnized by the Dr. Lucien de Chazal. We all pray and hope that after all the great tribulations of this terrible war, our Lord's New Christian Church will spread, grow and flourish among all countries and nations of the earth."

     SOUTH AFRICA. Mr. George Stacey, of Johannesburg, Transvaal, gives the following interesting account of a visit to our dusky brethren of the New Church among the natives of South Africa:

     "The experience of a New Church service in the company of Kaffirs is certainly novel and one that possibly has not been the privilege of many Newchurchmen to enjoy.

     "The folks in the 'Old Country' may be a little surprised to learn that there are no fewer than twenty native societies of the New Church with a membership somewhere in the neighborhood of four hundred operating in the Transvaal in the gold mining districts. Today the writer has had the opportunity of visiting the Germiston Church which, although very much in its infancy, shows signs of growth and strength.

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     "It appears that for some six or seven years a native who rejoices in the name of Rev. Mookie has been struggling on against severe odds and has done much to bring to the darkened minds of the Kaffirs in these parts something of the glorious truths of our Church.

     "Mr. L. F. Keys, who for some years was a member of the Kensington Society, is showing a deal of interest in the movement, and it was through Mr. Keys, now resident here, that I had the chance of seeing what I would not have missed for worlds.

     "Leaving Germiston station we started to walk to the native location. The location lies away on the open veldt some two or three miles from the town. Very soon we met a native who had been sent out to meet us. Mr. Keys recognized him as one of the deacons of the Krugersdorp Church, and on coming up to us the Kaffir bowed and greeted us 'Good morning, Boss.' The day was one of the real August kind such as the people of the Transvaal loathe. The cold southerly winds experienced here, when the winter gives place to early spring, are unpleasant in the extreme. The wind howls across the mine dump heaps of slag, and clouds of white dust mingled with the grit of the road make conditions almost blinding. Such was our experience to and from this service. We were soon away on the open veldt and at intervals when the wind was less furious we could see the location ahead. There is nothing romantic about a Kaffir location and certainly nothing picturesque. The dwellers there live in broken down shanties constructed chiefly of wood and iron. The Boors are trodden earth and the interiors are dirty, dark and evil smelling.

     "After passing through the native cemetery, we presumed it was such, on account of the little heaps of stones dotted everywhere, we came to the location. We noticed several mission churches, the first to catch our eye being the German Church. Most denominations are represented here, the Catholic Church apparently being the strongest. Our guide brought us to a small wood and iron shanty which in times past may have been used as a cow shed. It measures about twenty feet by eight feet and this is the structure of the Germiston Society of the New Church, (Native). The Rev. Mookie told us that it cost fifteen pounds, but I doubt if it is worth fifteen shillings. A description of the interior would no doubt interest the reader, but I refrain in respect for his feelings. Our deacon friend motioned us to pass inside and there we saw the Rev. Mookie, a tall man with an intelligent expression and a ministerial bearing.

     "After a few words he retired to prepare for service. At this time, 10:45, hardly a soul had put in an appearance, but to my surprise within a few minutes of eleven that hovel was packed to the door. There were about 35 present. The service was conducted on the lines of the Church of England as laid down in our Liturgy. The Rev. Mookie spoke in English. On either side of him was a deacon who translated into the native tongue. Mr. Mookie told us afterwards that there were three different tribes represented there, each one requiring a distinct language. In the service a certain amount of ritual is observed and in this they need guidance, for they err sadly. The devotion and reverence is striking. I was much moved when I saw one Kaffir after another come in and in silence kneel down upon the floor of clay and offer his prayer facing the little table representing the altar.

     "At this service two new members were introduced and five babies were christened. The functions were performed by the Rev. Mookie in an admirable manner. There was a sincere solemnity about the whole thing which impressed me deeply.

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The Lord's New Church is already well established among the natives here, but it cries out for guidance and needs to be fostered and led aright. What an opportunity for a young man to do a great work, to come out here, and, like the missionaries of other Churches, learn the native language, but to teach them the right truths and the right meaning of these truths.

     "As a man the Rev. Mookie is a wonder. He speaks very good English and writes almost as well. He translates Swedenborg's writings to his hearers with surprising ease, but he needs help in the understanding of them.

     "The service lasted until 12:15. There was much we could not understand, but on the whole the service was conducted exceedingly well and along the lines of the Church of England as printed in the Liturgy. I am told that Mr. Mookie has already translated the Catechism and that a copy will be sent to me when the same is printed. He is now about to translate the Liturgy. Should not such efforts be backed up with help from the Mother Church?

     "Before leaving I had the pleasure of addressing the natives assembled with Mr. Mookie as my interpreter. I presume they grasped the meaning of my few words, for the appreciation and applause was indeed pleasing. (NEW CHURCH WEEKLY, Oct. 6.)
ACADEMY WAR SERVICE COMMITTEE 1917

ACADEMY WAR SERVICE COMMITTEE CLARA DAVIS 1917

     Announcements

     A committee has been formed in Bryn Athyn, known as The Academy War Service Committee, for the purpose of communicating with the young men of the General Church who are enlisted in the service of their respective countries. It is the desire of this Committee that these men should feel that the whole General Church is interested in them and is in active sympathy with their work. For this reason we have written to the pastor of each society, acquainting him with the purpose of the Committee and asking for the co-operation of the members of his Society. The response to these letters has been most encouraging. Although this work is being carried on through the societies, we do not wish to restrict in any way the interest and support of individuals.

     New Church literature, such as the LIFE and the BULLETIN, a COPY of one of the Writings, and sermons will be sent to the soldiers; they will be supplied with knitted goods for their comfort, a small medicine case if desired, and a Christmas package. They will be informed of the addresses of New Church places of worship or of New Church people at home and abroad in the neighborhood of their camps. Through the generosity of the General Church and the Sons of the Academy, the LIFE and the BULLETIN have been sent to those who are not already subscribers. A letter is to be sent to all the soldiers asking them to correspond with the Committee, to tell us what they have and what they need, to describe their experiences and to offer any suggestions which they think would be useful.

     As the immediate need was for Christmas packages for the men, we busied ourselves in preparing suitable things to be sent abroad. There are forty-seven young men, American, English, Canadian, and French, who are now overseas,-some at camps in England, some in the trenches, some in the far east, several in hospitals, and two prisoners of war in Germany. The boxes for these men were all packed and mailed before November 15th. The Committee has now turned its attention to making ready the Christmas boxes for the men in camps on this side of the water. There are over fifty men encamped here.

     As the revising of the "Field of Honor" in the LIFE has been taken over by this Committee, we request that any information about the addresses, change of address and rank, and any new enlistment, he sent in as soon as possible.

     The members of this Committee are Bishop W. F. Pendleton, Honorary Chairman; Rev. C. Th. Odhner, Honorary Member; Miss Freda Pendleton, Chairman; Miss Louise Davis, Secretary-Treasurer; Miss Creda Glenn, who has charge of the distributing of the knitted goods; and Miss Clara Davis, who has charge of the A. W. S. C. department in the LIFE.

     We wish to print in out department in the LIFE personal news about the soldiers and letters of interest from them. We hope, therefore, that anyone who has information of the whereabouts and doings of our boys will help us keep the columns full.

     NOTES FROM THE MEN ABROAD.

     The news from those of our men who are at the front is, at best, scant. We can readily understand this, for Roy Wells, now with the American Expeditionary Forces in France, writes that after reading the restrictions of the censor he is almost afraid to acknowledge that he is interested in the war. Roy also tells of an interesting little orchestra that he and several of his friends have started. He first played the flute, but now plays the piano. They congratulate themselves upon being able to keep two cornets out. He is fortunate in having two musical companions and his piano in his hut.

770

Roy recently aroused a bit of excitement in Bryn Athyn by sending a cablegram which read, "Home right after war." Whether he meant this for a code or a message of distress or cheer to his family has been a matter of conjecture.

     Crebert Burnham, the second Academy boy with the American Expeditionary Forces in France, is the chauffeur for the Mess Sergeant. He told how he went through England in a truck, collecting food, and crossed the channel at night; and, as he expressed it, "the turtles weren't bad at all."

     Malcolm Cowley, of Pittsburgh, was the first of our boys to "go over." He sailed with a Harvard Medical Unit as an Ambulance Driver, and has been on active service in France.

     Nearly all of the twenty Canadian men in the Service are now over seas. Sapper Theodore Bellinger has, perhaps, been in the trenches longer than any of the boys from this continent. His last letter home was written in a German "pill box." He said it was not high enough for him to sit up straight and write. It was deep down in the ground, and the floor was filled with dead Germans covered over with sand bags.

     Roy Stamps, another Toronto boy, has been a prisoner in Germany since 1915. A copy of the LIFE sent to him from Bryn Athyn has been returned. By receiving more explicit directions from his home, we are hoping to have better success with his Christmas box.

     Arthur Schnarr, who has been in the hospital since July, recovering from trench fever, writes that the ladies of Bradford are very kind to convalescent soldiers. Three times a week they supply them with breakfasts and teas, and also take them to the theater about three times in two weeks. Private individuals also give them garden parties and concerts occasionally. Before they were able to leave the wards, concert parties entertained them in the evenings. Most of the picture shows are free to convalescents. The New Church minister at Bradford, Rev. Alfred Harley, visited him occasionally in the hospital, and since Arthur is allowed out he has returned the visits.

     David Doering, of Milverton, Ont., who was wounded in the attack at Lens, has been in the hospital since June, suffering from severe wounds. He is now reported to be much better and may be able to return to his home after some time.

     Rupert Kuhl has had his baptism of fire in the trenches. There was no serious engagement while he was there, and he emerged covered with mud.

     Fred Stroh, Harold Kuhl, and Victor Waelchli, are still in England and have made some delightful visits with our friends in Colchester and London.

     Nelson Glebe has for some time been in France with the Engineers, taking part in the work of laying railroads.

     Samuel Roschman is orderly-room Sergeant in a Battalion which is cutting down the beautiful trees on the Earl of Bedford's estate in England. The lumber is probably used for ship building.

     It has been suggested by someone that "our boys" make good use of the "Academy whistle," especially when they arrive in England and France. It will be sure to receive an answer from any Academy friend within earshot.

     Ariel Evans, of Penetang, Ont., has been in France since November, 1915 He took part in the fighting at Ypres and was also at Vimy Ridge. He has been wounded several times, but at present is in good health and spirits, "but anxious to know when the war will end."

     Seventeen of the young men of the General Church in England have enlisted. As our two societies there are by no means large we readily appreciate what a gap this must make.

771

These Societies are the only ones, so far, that have suffered the loss of any men. Mr. Rey Gill and Mr. Leon Rose were both killed in action. Conrad Howard, who was wounded in Mesopotamia and was sent to the Freeman Thomas Hospital, Bombay, India, is now out of the hospital.

     In France five of the Paris society are in the Army. Elisee Hussenet has been serving in the French army since 1915 He has been awarded the Croix de Gzurre and cited for bravery in several terrible battles in the drive on the Chemin des Dames. Elisee is well known to many of the Bryn Athyn people as he attended the School here several years ago. His brother, Elie Hussenet, was wounded at Charleroi, Belgium, in 1914, and has ever since been a prisoner in Germany.

     NOTES FROM THE TRAINING CAMPS IN AMERICA.

     There are six of our boys in training at Camp Hancock, Augusta, Georgia. Though the work is strenuous it seems to agree with them, for they are all gaining in weight. Frank Doering, of the 111th U. S. Infantry, writes that his company has been chosen for bayonet specialization on account of the size of the men. Lately he was sent on a forty mile hike; returning at 10 o'clock at night, he was put on guard duty until 5 o'clock the next morning. He "certainly was tired"-that is the first complaint of army life that has been received from Frank. Captain Asplundh is busy,-so busy, in fact, that the other boys say they rarely see him and never get to speak to him; nevertheless he is enjoying his work and is happy that he is able to do his "bit." The boys at Camp Hancock have been holding services every Sunday; first, at the rooms of Lieut. Childs, but as the landlady "did not wish her home to be turned into a lecture room," they have accepted the hospitality of Mrs. Twiggs, who is an enthusiastic New Church woman with whom Lieut. Childs and his wife have become acquainted. Though she has never lived with New Church people she is well read in the Writings, and it is a unique pleasure to her to be with young people who have such an active and affectionate interest in the Church.

     Both Francis Roy and Gerrit Barger are Sergeants. Gerrit is assisting a State College professor in teaching French to the men at the camp. He says he is lonely, "but," he continues, "don't worry, I am still the same happy-go-lucky, and I guess I will roll through this war all right." Llewellyn Price, formerly a draftsman on the Bryn Athyn Church building, now a first class private at Camp Hancock, received a silver radiolite wrist watch, engraved on the back with his initials and the following legend, "From the Bryn Athyn Church workers." Mr. Frank Parziale also received a similar watch from the Church workers. He is not of the New Church, but is well known to the Bryn Athyn people for his architectural Work on the Church building. He is at Camp Meade, now, with the Co. B, 23rd Engineers, but has applied for a transfer to the 29th Engineers, which is a camouflage unit.

     At Camp Meade there have been four of the Bryn Athyn men. Harold Doering was made a sergeant three weeks after his arrival there-a record to be proud of. As he had charge of the religious services of his men, he tried a little missionary work. He has now been transferred to the Aviation Corps and sent to train at a Princeton Camp. Capt. Caldwell has been appointed regimental adjutant. Kesniel Acton, who was among the last men to arrive at this camp, has been fortunate in being placed under Capt. Caldwell. Lieut. Roland Smith has been sent from Camp Meade to Ft. Sill, Okla., to learn the use of automatic rifles; upon his return he will teach the men at Camp Meade.

772

It is an honor to be sent upon such a commission, which is seldom given to officers not of the rank of Major.

     The three Hicks boys who have gone to war are in widely separated branches of the service. Donal is the only one of our boys with the New York National Guards at Camp Wadsworth, Spartansburg, S. C., and though he is busier than he ever was in his life, he misses the company of other New Church boys. Darrell is in the U. S. Navy and says he is mighty glad he joined and only wished he had joined sooner. Kenneth, after six unsuccessful attempts to join the U. S. Army, has enlisted in the Royal Flying Corps, of the Canadian Army. Sapper Harry Hilldale, of Bryn Athyn, also enlisted in Canada. He is with the Engineers. In thanking the editor for a copy of the LIFE, he says that he devoured it from cover to cover. It is so hard to carry reading matter with them, as soldier has little room for such things and good solid reading matter in the form of the LIFE is an ideal way to keep in touch with the Church and its activities. Harry states that he passed his copy to another New Church man, John Longstaff, of Toronto, whom he discovered quite by accident in his regiment. Albert Cleare is another of our boys in the Canadian Army, with the Royal Flying Corps.

     Lieut. Madefrey Odhner and Lieut. Alan Pendleton are both stationed at The Presidio, San Francisco. They have been most kindly received by the Rev. Albert Bjorck and his people at Lyons St., and by the Rev. L. G. Jordan, of Oakland. Madefrey, in command of Co. "M," of the 63rd Inf., paraded in the city, for the Liberty Loan, with the regimental band, after which he was introduced to the Mayor of San Francisco and his family and was invited to spend a week-end at their ranch at Pale Alto. Alan has been made Judge Advocate of the military district. His duties are to act as public Prosecutor at general court-martials, and as representative of the Government. At present he is acting as Captain.

     Pierre Vinet, who recently returned from his work in Pittsburgh to join the Ambulance Corps at Allentown, Pa., is teaching the men to speak the French language. Daric Acton and Frank Crane write that they miss Bryn Athyn and, like the other boys, think their knitted articles are splendid and serve to keep them warm and comfortable in the cold nights.

     In all their letters, the soldiers speak enthusiastically of the pleasure and comfort they get from the socks, sweaters, wristlets, scarfs, and helmets which the women have knitted for them. Loyal Odhner writes that the socks sent him were not only appreciated by him, but also by several other men in his company when they spent a week training in the trenches. "As far as comforts of home go, I can not imagine two greater contrasts than home life and trench life. Just as a matter of curiosity, dig yourself a grave about three feet wide and six feet deep and as long as you want. Have several hundred fire crackers exploding intermittently; take with you a blanket, rain coat, and a piece of canvas, and then live in this cheerful place for about one week during the ripest part of the cozy month of November." But to show the brighter side he continues, "During the day, when the sun shines, the boys get quite lively and cheerful, and well equipped dugouts make a livable place for those that are fortunate enough to inhabit them." Loyal and his wife have met some, interesting Convention people at Chattanooga. They obtained the address of a New Church couple wrote a note of inquiry, and were most warmly received; they have since then been overwhelmed with kindnesses of every sort.

773

     David Gladish, of Chicago, Ill., has been accepted in an aviation camp, and is expecting to be called out at any time. He is the sixth or eight graduates of 1915 to enter the service of his country.

     Corp. Henry Barnitz has been honorably discharged from the army on account of ill health. Friedel Rosenqvist, who was lately discharged as physically unfit, has now re-enlisted and is in the Signal Corps at Camp Lee, Petersburg, Va.

     Charles Reichenbach, a new convert to the Church, is at the U. S. Naval Reserve Force Training Station, Pelham Park, N. Y.

     Fred Synnestvedt, of Pittsburgh, is taking a course at Carnegie Tech. in connection with his work in the Aviation Corps.

     Richard Price, in the aero squadron training at Camp Sill, says he expects to sail very soon. It may be interesting to know that Donald Rose has succeeded in taking moving pictures of a number of the boys who have gone from Bryn Athyn. This film has been shown twice in Bryn Athyn and every Thursday night at the Advent Society in Philadelphia. It gains in popularity at every production.

     OUTSIDE OUR BORDER.

     From the N. C. LEAGUE JOURNAL for November we learn that fifty-three young men connected with the General Convention have enlisted.

     In the General Convention there has been established for some time a New Church War Relief Committee. The purpose of the Committee has been to give aid and comfort to the English soldiers and their families. This year they have taken up the double task of caring for their own soldiers as well as the English. "This Committee has made a roster of our young men in the service. Plans are under way to keep in personal touch with them so that they may feel that their Church is in cordial sympathy with their noble work."

     The Illinois Association has appropriated $100 to distribute Heaven and Hell, Divine Providence, and other books among the soldiers.
     CLARA DAVIS.

     The following informal letter, published in the NEW CHURCH WEEKLY for Oct. 31st, shows the true spirit of a New Church soldier:

     "It was entirely owing to the New Church." So says Sec. Lt. W. T. Caldwell, Durham Light Infantry, "somewhere in France," who writes to his father in New Brighten, Wallasey, under date 24/9/17, as follows: "You have read the papers, no doubt, and know that we have had a push. Well, I was in that stunt; and although unable to give particulars I can, at least, say that it was entirely owing to the New Church that I came out with any credit. For I still have the little card that Rev. Joseph Deans gave me at Seaford; you remember the occasion. It gives a quotation from the DOCTRINE OF CHARITY, commencing, 'If a soldier, and finishing, 'Then if he dies he dies in the Lord and if he lives he lives in the Lord.' Jolly good. I read this in the trench and chewed on it hard for a moment. Obviously it was my duty to reconnoiter all the neighboring positions. But the shells were dying thick and heavy! Nevertheless my card said something about 'faithfully performing his duty' and that was clear enough. Out I got and scurried round, and I don't believe the shells were meant to hit me. Such is practical religion. Easy? Why, for one or two such moments as I had during the stunt I would willingly go through a hundred stunts. It wasn't a matter of oneself at all.' He asks for a copy of a pocket edition of the DOCTRINE OF CHARITY, and expresses regret at having lost a copy of DIVINE PROVIDENCE that he had in his haversack. He left it in his regiment's assembly trench, and when he came back it was gone.

774

'Perhaps,' he says, 'my loss is somebody's gain.' This part of the letter concludes thus: I have given you the why and wherefore of my own courage; where the other fads got theirs from I don't know, but they were splendid and my work was made easy by the spirit with which they went forward.'"
FROM THE "DOCTRINE OF CHARITY." 1917

FROM THE "DOCTRINE OF CHARITY." 1917

     CHARITY IN THE COMMANDER OF AN ARMY: "In battle he is brave and valiant; after battle he is mild and merciful. In battle he would fain be a lion; after battle a lamb. Within himself he does not exult in the overthrow of his enemy or in the glory of victory, but in the deliverance of his country and his people from the invasion of the foes and from the destruction and ruin which they would inflict. He acts with prudence; cares faithfully for his army as a father of a family for his children and servants, and he loves them all according to the sincere and valiant performance of their duty." (DOCT. CHARITY 164.)

     CHARITY IN AN OFFICER: "In war he loves the soldiers under him, according to their valor, sincerity and obedience; he strives for them and is benevolent to them as to himself; for they are the victims to the glory of his use. For the officers have the glory of the use and the glory of the fame, while the soldiers who are charities have the glory of the use but not the glory of the fame. I have seen such officers in the higher heaven, and I have seen officers, who were not such, in hell." (DOCT. CHAR. 165.)

     CHARITY IN A SOLDIER: "If a soldier looks to the Lord and shows evils as sins, and sincerely, justly and faithfully performs his duty, he also becomes charity and loves as to it, for as to this there is no distinction of persons. He is averse to unjust depredations, and abominates the wrongful shedding of blood. But in battle he is not averse to bloodshed, for then he is not thinking of that, but of the enemy as an enemy who desires his blood. His fury ceases, however, when he hears the sound of the drum calling him to end the slaughter. After the victory he looks upon the captives as the neighbor, according to the quality of their good. Before battle he lifts his mind to the Lord and commits his life into His hand; after this he lets his mind down into the body and becomes brave, yet the thought of the Lord remains unconsciously in his mind above his bravery. And then, if he dies, he dies in the Lord; if he lives, he lives in the Lord." (DOCT. CHAR. 166.)

775

FIELD OF HONOR 1917

ACTON, DARIC, Bryn Athyn, Pa. First class Seaman, Gunner. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, KESNIEL C., Bryn Athyn, Pa. Vendome Hotel, 3rd St. and Penn. Ave., Washington, D. C.
APPLETON, ALWYNE, Colchester, England. West Riding Regt., France.
APPLETON, ALROYNE, Colchester, Eng. Royal Flying Corps.
APPLETON, SERGT. SANFRID W., Colchester, Eng. Royal Flying Corps.
ASHLEY, HUBERT W., Colchester, England. H. M. S. "Nerissa," c/o Gen'l Post Office, London, England.
ASPLUNDH, Capt. EDWIN T. Bryn Athyn, Pa. 193d Eng. 28th Div., Camp Hancock, Augusta, Ga.
BARGER, SERG. GERRIT, Bryn Athyn, Pa. Co. B, 103rd Eng., Camp Hancock, Augusta, Ga.
BARNITZ, GARNER, Glenview, Ill. Co. M, 131st Inf., Camp Longan, Houston, Texas.
BELLINGER, SERGT. FRED., Toronto, Ont., Canada. Royal Flying Corps, Toronto, Ont., Canada.
BELLINGER, SAPPER THEODORE, Toronto, Ont., Canada. C. D. Cable Section, Canadian Corps Signal, British Expeditionary Forces, France, c/o Army Post Office, London, England.
BELLINGER, GUNNER GEORGE R., Toronto, Ont., Canada. No. 341-319, 70th Batt., Exhibition Camp, Toronto, Ont., Canada.
BERGSTROM, E. E., Denver, Colo. Co. L., 158th Inf., Camp Kearney, Cal.
BERGSTROM, J. E., Denver, Colo. Fort Riley, Kansas.
BOND, Sergt. ARTHUR, Kitchener, Ont., Can. No. 602,108, Co. A 3d Reserve Batt, Canadian Expeditionary Forces, West Sandling, Kent, England.
BURNHAM, LIEUT. ARTHUR W., Glenview, Ill.
BURNHAM, CREBERT, Glenview, Ill. 29th Aero Squandron, American Exp. Forces.
BURNHAM, LAURENCE B., Glenview, Ill. Co. D, 36th Inf., U. S. A., Fort Snelling, Minn.
CALDWELL, Capt. ROBERT B. Bryn Athyn, Pa., Adjt. 314th Inft. N. A., Camp Meade. Md.
CHILDS, 1ST LEUT. RANDOLPH W., Bryn Athyn, Pa. Aide to General Stillwell, Headquarters 55th Inf. Brigade, Camp Hancock, Augusta, Ga.
CLEASE, CADET A. J., Philadelphia, Pa. No. 152,125, R. F. C., Toronto, Ont., Canada.
COFFIN, CAPT. ROSCOE, Baltimore, Md. 54 Depot Brigade, Camp McClellan, Anniston, Ala.
COFFIN, SERGT. TRISTRAM, Baltimore, Md. Co. L., 115 V. 5th Inf. Camp McClellan, Anniston, Ala.
COOPER, Sapper JOHN F., Colchester, England. Royal Eng., Egypt.
COWLEY, MALCOLM, Pittsburgh, Pa. Harvard Medical Unit, France.
CRANE, FRANK. Kansas City, Kans., First class seaman, Gunner, U. S. S. "Vermont." c/o Postmaster, New York, N. Y.
DE CHARMS, 1ST LIEUT. RICHARD, Bryn Athyn, Pa. Co. A, 503rd Eng. Service Batt. American Expeditionary Forces.
DEXTER, CARLOS, Meriden, Conn., Signal Corps, U. S. A.
DOERING, DAVID F. Milverton, Ont., Can. No. 727,538, 58th Batt. Canadians, 5th Southern General Hospital, Portsmouth, England. Seriously wounded at Lens, France.
DOERING, FRANK, L. Bryn Athyn, Pa., 111th U. S. Inf. Camp Hancock, Augusta, Ga.
DOERING, AROLD, Bethayres, Pa. Class of Jan. 5th, U. S. A. School of Aeronautics, Princeton, N. J.
ELPHICK, LIEUT, CORP. DERICK, London, England, R. A. M. C., Sanitary Sec., Salonika, Greece.

776

ELPHICK, FELIX, Cheam, Surrey, England, Royal Navy Wireless Operator, Isle of Wight.
EVENS, ARIEL V. Penetanguishene, Ont., Can. No. 408,072, 9th Platoon, C Co., 42nd Batt., R. H. C., British Expeditionary Forces, France.
EVERETT, SERGT. W. E., Colchester, England. Essex Vol. Regt., Colchester.
FINLEY, LIEUT. HORACE, London, England. Royal Engineers, Training in Wales.
FLON, PAUL, Paris, France.
GLEBE, CORP. NELSON, Kitchener, Ont. No. 751630, 10th Batt. C. R. T. France, Canadian Army P. O.
GLENN, JOSEPH, Pittsburgh, Pa. No. 2,606,929, C. A. M. C., British Expeditionary Forces, England.
GILL, ALAN, Colchester, England. Royal Marines.
*GILL, LIEUT. W. REY, Colchester, England. Artist's Rifles.
* Killed in action, in France, August 21, 1917.
GLADISH, DAVID, Franklin, Ill., Aviation Corps.
Grant, FRED, M., Bryn Athyn, Pa. 529 U. S. A. A. S., State College, Pa.
GYLLENHAAL, WILLIAM H. Baltimore, Md. 4th Co., 1st Tr. Batt. 54th Depot Brigade, Camp McClellan, Anniston, Ala.
GYLLENHAAL, ALVIN, Glenview, Ill.
HART, LANCE CORP. D. E., London. Ramsey, Highbarrow Rd., Addicombe, Croyden, Eng.
HEILMAN, GLENN, Leechburg, Pa. Base Hospital, Camp Lee, Petersburg, Va.
HICKS, DARRELL, P., Bryn Athyn, Pa. c/o Hospital School, U. S. N. T. Sta., Newport, R. I.
HICKS, DONAL C., Bryn Athyn, Pa. Co. G. 106th Regiment, Camp Wadsworth, Spartansburg, South Carolina.
HICKS, KENNETH E., Bryn Athyn, Pa. No. 151,593. H. Q. 43rd wing R. F. C. Fort Worth, Texas.
HILL, JOSEPH, Kitchener,. Ont., Can., No. 4,904, Dr. 1st Canadian Reserve Park. C. A. S. C. British Exp. Forces, France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. No. 2,006,629. Engineers Tr. Depot, St. Johns, Quebec, Canada.
HOWARD, CONRAD, London, Eng. Wounded as Dispatch Rider, Mesopotamia.
HUSSENET, ELIE, Paris, France. Wounded at Charleroi, Belgium, 1914. Prisoner in Germany.
HUSSENET, ELISEE, Paris, France. Croix de Guerre, Cited.
JOHNSON, STANLEY, Toronto, Ont., Canada, Co. B. 134 Batt. 48th Highlanders, Wittey Camp, England.
JOHNSON, CARL E., Erie, Pa., Co. D. 313th Machine Gun Batt., Camp Lee, Petersburg, Va.
JOHNSON, RICHARD, Chester, Va. 3rd Eng., Corozae, Panama, Canal Zone.
JUNGE, SERG. FELIX, Glenview, Ill. Ambulance Co. 2 Fort Riley, Kan.
KNIGHT, JOE, Kitchener, Ont., Canada. No. 1,096,908, No. 3, 12th Platoon, 6th Canadian Railway Troops, Field P. O., France.
KUHL, Corp. HAROLD, Kitchener, Ont., Can. Instructor in Musketry, No. 751,077, Co. 2, 25th Reserve Batt., Bramshott, Hants., England.
KUHL, RAYMOND, Kitchener, Ont., Canada. Royal Flying Corps., Training in Canada.
KUHL, SIG. RUPERT, Kitchener, Ont., Canada. No. 751,087, 21st Batt., British Expeditionary Forces, France, c/o Army P. O., England.

777

LESIEUR, ROBERT, Paris, France.
LONGSTAFF, SAPPER J. C., Toronto, Ont., Canada, Canada Eng. Tr. Depot. St. Johns, Quebec, Canada.
LUCAS, LOUIS, Paris, France.
MCCAY, LIEUT. CORP. C. D., London, England. Middlesex Regt., Norfolk, Eng.
MCQUEEN, CORP. BENJ., Glenview, Ill. Co. M 131st Infantry, Camp Logan, Houston, Texas.
MCQUEEN, CORP. HAROLD, Glenview, Ill. Company Clerk., Co. M 131st Infantry, Camp Logan, Houston, Texas.
MORRIS, CLIFFORD, London, England, Machine Gunner, France.
MORRIS, EDW. 1st class air mechanic, England.
MORRIS, GEOFFREY, London, Eng. Rifleman, London Rifle Brigade, England.
MORRIS, SERGT. WILLIAM, London, England. Army Pay Corps, England.
MOTUM, NORMAN, Colchester, Eng. Army Ordnance Corps, France.
MOTUM, PHILLIP, Gunner, Colchester, Eng. Royal F. A., Salonika, Greece.
ODHNER, 1st Lieut. MADEFREY A., Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
ODHNER, 2ND LIEUT. LOYAL D., Bryn Athyn, Pa. Charlotte, N. C.
PENDLETON, 1st Lieut. ALAN. Bryn Athyn, Pa. 63rd Inft. U. S. A. The Presidio, San Francisco, Cal.
PENDLETON, LOUIS, Macon, Ga. Barracks 26, Camp Meigs, Washington D. C.
PRICE, LLEWELLYN R., Bryn Athyn, Pa., Co. B. 103d. Engineers, Camp Hancock, Augusta, Ga.
PRICE, RICHARD W. Bryn Athyn, Pa. 4th Aero Squadron, Fort Sill, Okla.
RICHENBACH, CHARLES A., New York, N. Y. 17th Co., 1st Training Regt. Pelham Park Naval Station, N. Y.
ROSCHMAN, Sergt. SAMUEL, Kitchener, Ont., Canada. No. 126,074, 126th Co. Canadian Forestry Corps, Ampthill, Bedfordshire, England
*ROSE, LEON, London, England. Royal W. Surrey Regt.
* Killed in action near Albert, France, July 30, 1916.
ROSENQVIST, ARIEL, SERGT. Bryn Athyn, Pa. Naval Station, Marine Barracks, U. S. M. C., Guam, M. I.
ROSENQVIST, FRIEDL., Bryn Athyn, Pa. 305th Batt. Signal Corps, Camp Lee, Petersburg, Va.
ROY, REG. ORDANCE SERGT. FRANCIS T., Bryn Athyn, Pa. Hdqrts. 103rd Eng., Camp Hancock, Ga.
SCHNARR, Corp. ARTHUR, Kitchener, Ont., Canada, No. 228,985, 42nd R. H. C., Epson Convalescent Hospital, Surrey, England.
SCHNARR, MAJ. NELSON, Kenora, Ont., Canada. Active service in Belgium.
SMITH, ALDWIN, Bryn Athyn, pa. Rock Island Arsenal, Rock Island, Ill.
SMITH, Lieut. ROLAND S., Bryn Athyn, Pa. 313th Inf., Camp Meade, Md.
STAMPS, ROY, Toronto, Canada, No. 27,541, 48th Highlanders, Lager No. 1, Geisengener Lager, Schneidenuhl in Posen, Deutschland. (Prisoner in Germany since 1915.)
STROH, Corp. FRED. E., Kitchener, Ont. Instructor in Musketry, No. 751,124 25th Reserve Batt., Bramshott, Hants, England.
SYNNESTVEDT, FRED., Pittsburgh, Pa., U. S. S. M. A., State University, Austin, Texas.
SYNNESTVEDT, CORP. RALPH, Glenview, Ill. Co. M., 131st Inf., Camp Logan, Houston, Texas.
TYRRELL, SERGT. HUBERT J., Bourbon, Ind. 17th Aero Squadron, Camp Jarvis, Telliafero, Field I, Ft. Worth, Texas.

778

VINET, PIERRE, Bryn Athyn, Pa. Instructor in French, U. S. A. A. C., Allentown, Pa.
WAELCHLI, 1ST LIEUT. NOAH L., St. Louis, Mo.
WAELCHLI, VICTOR, Kitchener, Ont., Can. No. 751,657, Western Ontario Regimental Depot, Bramshott, Hants, England.
WARREN, DRIVER BENJAMIN, Kitchener, Ont. Canada. No. 512,956, C. A. S. C., Mech. Transports, R. D., Army Post Office, London, England.
WATERS, ALAN, London, Eng. Medical Corps., France.
WATERS, ED. JOHN, London, England, Lance Corp., E. Surrey Regt., Kent, England.
WATERS, FRED., London, Eng. Medical Corps., France.
WATERS, REGINALD, London, Eng. Wireless Operator. At sea.
WELLS, ARTHUR B., Bryn Athyn, Pa. Fort Ethan Allen, Vt.
WELLS, ROY S., Bryn Athyn, Pa. Co. A, 111th Eng. American Exp. Forces, France.
WILSON, STAFF SERGT. FRANCIS, Toronto, Ont., Can., No. 317,006, Canadian Section, G. H. Q., 3rd Echelon, British Expeditionary Forces, France.

     A SUMMARY.

Bryn Athyn, Pa..     27
London, Eng.      15
Kitchener, Ont.      12
Colchester, Eng. 9
Denver, Colo.      2
Glenview, Ill.      9
Toronto, Ont.      8
Paris, France.      5
Baltimore, Md.      3
Pittsburgh, Pa.      3
Philadelphia, Pa.     1
Isolated.           14
Total.           108

     TWO ADDRESSES.

     In visiting Paris, do not fail to look up the Pastor of the French Society of the General Church, REV. F. HUSSENET, Messageries Maritimes, 1 Rue Vignon, one-half block from the Madeleine.

     When in England, communicate with REV. ANDREW CZERNY, 174 Peckham Rye, S. E., London.