HEAVENLY ENVIRONMENT        N. D. PENDLETON       1923


[Frontispiece: Emmanuel Swedenborg statue from the bronze by Adolf Jonsson.]

NEW CHURCH LIFE
VOL. XLIII JANUARY, 1923          No. 1
     (Delivered at the funeral service of Miss Jane Potts, Bryn Athyn, Pa., December 5, 1922.)

     Our friend and companion of many years' standing, Miss Jane Potts, has, in the overlooking mercy of the Lord, gone from this world to the other. For some twenty-five years she taught in the Academy Schools, and for all these years she lived among the beautiful things of her art, and by them as a means she communicated to her pupils a gentle but penetrating influence for all that was good and true,-in life and manners,-and, as well, the spirit of patience.

     When the word came of her death, her friends were content to know that the long and arduous struggle was over, that the difficult breaking through to the other life was accomplished. For some time it was known that the end was inevitable, that her life here amongst us was closing, and that the eternal life, with its blessings, was opening.

     This is a wonderful thing to contemplate, where there is the assurance of the realities hereafter, and the knowledge of their nature. Where these two are given, then may one look in the face of death without fear, and even with a certain joy, as if something very wonderful had happened,-something gracious, a miracle of mercy;-this, if we believe in the Lord, and in His new revelation of Himself, and His new opening of the marvels of His kingdom hereafter,-a kingdom where there is fulfillment of all that the human mind can conceive, and of all that the human soul is capable, for which, in mercy, there is adequate preparation by discipline and training here in the world of the body.

     Certainly the life hereafter is given as a complete realization of all the high and noble aspirations which have sustained our good efforts, which have prevented our falling. All that is best, all that holds the seed of what is spiritual, everything truly human, is, in the after-life, gathered together and formed into a life vessel, and, as it were, glorified by the immanent presence of the Lord. It is thus that an angel is made.

     Knowing this, as we face the portals of death, the fear and the dread of the ages falls from us, the dark underworld becomes a mansion of light and joy; not a dream of formless ecstacy, but the reality of human joy; in this, even as here, a joy as of work well done, human service highly and perfectly performed, the service of a man to his fellow, a spirit to his companion.

     Here we know but dull hope, covered by a thousand cares, vague longings that can hardly find a way, blind striving against many objections, many obstacles, contentions with evils of unending recurrence, and, at best, with obscure satisfactions that rarely satisfy. But the promise is, that there we shall find the joy of full fruition, the pleasure of complete accomplishment and perfect performance; for there is no hasty time there, but continued existence with no accounting of the passing years and failing powers, no saddening memories of quick ill to poison the happy present. There the things we would forget are forgotten indeed, and forgiven. Pain is laid asleep, never to awaken, save, perhaps, for some Providential cause, and then only for an instructive moment. The spirit, unhindered, lives and loves, and acts out in fullness its life's loves. It works in self-forgetfulness, surrounded by all that it loves. For such is the nature of the spiritual world, and such is the mode of the Lord's giving to His beloved. His giving is quick, instantaneous. His gifts seem born in the spiritual atmosphere round about, even before they are conceived in the mind. But this is an appearance; the outer gift is but the ready response to the inward desire, and this the result of the inflowing Divine.

     Only in that world is there such an immediate answer to an inward desire, a prayer of the heart. Such an answer is given the spirit of man even here, though it is not so perceived, being felt only vaguely as an obscure solace.

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But there it stands forth livingly, instantly. Whether it be of good desire or the error of evil, it stands forth truly and livingly to sight and touch, a blessing to the good, a confusion to the evil.

     All things come forth, come forth from the Lord, by way of man's loves and his perceptions,-through the minds of angels and spirits; and they stand without, round about, to sight and touch, to all the sense distinctly and truly, even like, in seeming, to natural objects in the world of nature, making an environment completely and perfectly adapted to every human love, every human need. Nothing in this environment is alien, save that which may be projected in from another sphere, for some Providential service. The environment is the spirit's very own, his own living affections, and sometimes his memories manifesting themselves, livingly impressing themselves upon the plastic medium of the spiritual atmosphere, correspondentry embodying themselves in a multitude of spiritual forms, which answer in detail to every shade of thought and every pulse of affection, the answer given respondently to every slightest alteration in mood. So that one is at home with his own at all times, and this in a way, and with a fullness of realization, scarcely to be imagined by us. Only in such a condition, such a state of life, can the Lord give His blessings with that instant fullness which it is His will to grant.

     Certainly it cannot be so done here,-not outwardly, in this hard, unyielding world of inanimate nature, where the senses of man are ever beaten upon from without by immutable objects impersonal to himself. Only there can man's home, his dwelling, be himself expressed. The effort to accomplish this here is ever present, indeed, but ever unavailing. It arises from the spiritual ideal, working as if in vain, yet, as we know, not truly in vain. It seems to be in vain because it cannot be realized; only a slight impress is; made on the unyielding nature of dead matter. And the difference is just in this, that there all is living; even the stones that make the walls of one's dwelling are life forms; even these answer back to fundamental affections inbuilt,-the spirit's own structure.

     Happy is he who finds his rest in some pleasant land where the waters flow softly, for there the gentle spirits dwell. Amen.

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FREE WILL 1923

FREE WILL       Rev. THEODORE PITCAIRN       1923

     "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israeli For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye." (Ezekiel 18:31, 32.)

     From ancient times, the problem of free will has loomed large in theological and philosophical thought. Many have been the controversies over the question as to whether or no man has free will in spiritual things. In the Christian Church, orthodoxy established the dogma that denies man free will in spiritual things, in spite of such striking Scripture teaching as is contained in our text. "For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye."

     At the present day, when the infallibility of orthodoxy is being called into question on every hand, and men are wont to follow their own train of thought unguided by any rule of faith, the belief in the free will of the individual is tending to return in the churches. But the problem of free will has held an equally important place in the discussions of philosophers; and one of the results of the belief in the theory of evolution, and the study of the results of heredity and environment, has been to destroy with many philosophers and scientists the belief in free will. Man, they say, is the product of heredity and environment, and there is no room for free will.

     The New Church teaches with no uncertain voice the doctrine that man is free, that he has free will in both natural and spiritual things. But how man is free, and an understanding of the problem of freedom, seems to be complicated and made more difficult by a superficial study of the Writings. If, as we are taught, man is not life, but merely a vessel receptive of life, how can he be free? Can a vessel which has no life of its own be free? If man is merely a vessel, must not the inflowing life be responsible for the evil that he does? And does not this lead to predestination?

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Many New Churchmen, when confronted with this problem, pass it by. Having a strong and abiding faith in the Writings of the New Church, they do not permit unsolved problems to trouble them. Others, chiefly the young, worry over the difficulty, often searching far and near for an answer, and never finding satisfaction. In such a discourse as this, we cannot hope to clear away all the difficulties which lie in the way of a clear understanding of the riddle; we merely hope to state the problem, and, if possible, to throw light on several phases of it.

     The subject of free will may be divided into three problems:

     First, judging-from everything that is known, we say that everything must have a cause. Every love, thought, action, must have a cause. And if there is a definite cause why we do one thing, and not another, the appearance is that there is no place for free will.

     Second, man has no life which belongs to him, but is a receptacle of life. As a receptacle in itself is dead, it cannot choose. Man's actions are, therefore, apparently controlled by the inflowing life, and thus by God.

     Third, how can we harmonize the belief in God's omniscience of all things, including Hit; knowledge of everything of the future, with man's individual freedom?

     Let us turn our attention to the first of these difficulties, that of cause. We are told by those who deny the freedom of the will that everything we thing, feel, or do is the result of some cause, or series of causes; that, in spite of the appearance of free will, we do such and such a thing, and not something else, because of the combined forces of heredity, habit, and past experience; that this past controls our actions, and that, in spite of the appearance to the contrary, we could not have thought or acted otherwise than we did. To a man of broad education, especially to the scientific mind, this conclusion seems hard to avoid; for the chief object of our present-day education is to train men to look for causes. The rule of cause and effect is the most universal of all natural laws, and the most difficult to conceive of as not applying in any instance. Experiment has shown that, where there is an apparent exception to a universal law, it is usually an appearance, due to the ignorance of certain facts. To illustrate: When a balloon rises into the air, it apparently takes exception to the law of gravity; but a further study of the subject shows that it is this very law which causes it to act as it does.

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When the scientific mind finds that something as indeterminate as free will is given as a cause, it immediately searches for more definite causes, and apparently finds them.

     But, in spite of every argument, every man has a perception that he is free, that he is responsible for what he does; and this perception is so strong that, even if he convinces himself by intellectual argument that there is no such thing as free will, still he acknowledges it in practice. He becomes angry with those who do what is unjust; he holds those under him responsible for their actions.

     No other earth in the universe could ever bring into doubt the fact that man has free will, and no other but the educated man of this earth has ever doubted it. The reason that there are those on this earth who doubt it, is because we represent the external sense of the Gorand Man. And thus, by our very nature, we are inclined to dwell in the things of the five senses, and they tend to dominate our mind and obscure rational and spiritual perception. When we say that we understand a thing we usually mean that it has been demonstrated to these five senses, or that the subject has been illustrated by a concrete example. If we illustrate the composition of the molecule in chemistry by a series of balls related to each other in definite ways, we think we understand the composition of the molecule. And because this is our form of mind, scientists who have come to see that nature is governed by absolute and definite laws cannot conceive of any indefinite law, such as freedom, applying on a higher plane; they cannot conceive of it, because there is no illustration of it on the plane of external sensation, although internal sensation is continually telling us that man has free will.

     Our mind is so formed that we can scarcely conceive of anything as possible of existence which has not come to our senses, or to the senses of other people whom we know or know of. To illustrate: It is impossible to conceive of a color which is absolutely different from any color that anyone has ever seen. Not only is it impossible to have any conception of such a color, but it is the tendency of the mind to deny its possibility. If no one had ever seen the color red, it would be equally difficult for men to believe that there could be such a color. In like manner, it is difficult for men to conceive of the possibility of such a thing as free will, which so flagrantly violates the normal laws of cause and effect, and which cannot be illustrated on the plane of the external senses.

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     The real difficulty lies in this, that free will is the supreme law of the created universe, both spiritual and natural, and everything was created and has its being for the sake of this law. It is discretely above every other law, and stands alone, on a plane by itself. Being above other laws, and not directly related to them, it cannot but appear obscure. We cannot define a higher plane of things in terms of a lower plane, and the law of free will, being on the highest of all planes, cannot be clearly defined at all.

     This must suffice for our consideration of the problem as to how it can be that the law of free will does not follow the ordinary law of cause and effect; and let us turn to the second problem: Where does free will lie, if man is a vessel receptive of life, and is not life? For certainly a mere vessel cannot have freedom. The answer is, that the life which continually flows in from God is modified and finited by the vessel which receives it; and that a new form of life is born from the reaction of the receptive vessel to the life which flows in and actuates it. This new form of life is not life in itself; its source is the continuous inflowing stream of life; still, it is not that life as it is in itself. We might compare human life to a magnet. The source of the force of the magnet is in the universal sweep of the magnetic atmosphere; but this universal current surrounds a magnet, and forms a more finited sphere about it, not because the magnet has any force from itself, but because it has been so formed that it can receive, and as it were, modify the universal magnetic force.

     In the case of man, every law of creation, both natural and spiritual, has united to make this new creation free and conscious. For freedom and consciousness make one; the two cannot be separated. If a man thinks clearly, he can see that it is impossible to conceive of a self-conscious individual who is not free. In fact, freedom is the source of self-consciousness. Self-consciousness is as difficult to account for philosophically as free will; and if we deny free will, it becomes much more so.

     The inmost soul, which forms and rules our body as to its organic functioning, is far wiser than the wisest of men; yet it is not self-conscious, because it is not free; it has to do the bidding of the Divine laws of creation; and, therefore, while in one sense it may be considered higher than the mind of man, since it is intermediate between God and man, yea, even gives the mind the power to think, still it is not this in man that God primarily loves; for it is but an instrumentality in the hand of God for creating man.

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But man, as to his conscious mind and freedom, is the object of this creation, the chief object of God's Love,-a self-conscious and free individual, liberated from the direct dictate of God, and thus a creation which God can love without loving Himself.

     Let us now turn to the third problem. It is often felt that God's knowledge of the future is inconsistent with free will. It may be said that God knew I was going to do a certain thing, and not the opposite; I, therefore, could not interfere, could not have done the opposite, and was not free. But a little reflection will show that merely knowing the future, if it does not influence the actions that follow, in no way takes away freedom. For example, if a man were watching two equally matched players at a game of checkers, and an inner voice informed him which player was going to win, although he did nothing which in any way influenced the game, it could not be said that the players were less free because the man knew who was going to win, for he had nothing to do with the game. Thus we see that merely foreknowing the future, if it does not result in any interference with what is taking place, does not affect either the future or free will.

     "But," one replies, "how about the spirit whose voice the man heard? Did he not influence the game?" If it be shown that he did not, the question naturally arises as to how he knew. As a matter of fact, no spirit or angel knows the future, or could predict who would win, unless he were permitted to influence the game. And the reason no spirit can know the future is because man has free will; and, no matter how wise a judgment a finite being can make as to the future, he cannot be sure; for the element of free will is an element which may alter any guess.

     A created being can only see and judge of things from cause and effect. God alone can see the future, can know that a man will act in a certain way, from no other cause than his free will. Still, God's foreseeing the future in no way alters His laws of Divine Love and Wisdom, which ever keep men free.

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This is hard for us to realize; for, being human, we could not but be influenced in our actions, if we knew the future. In fact, were we to know it, we would immediately rebel against it, and destroy the order of Providence.

     While it can be seen that, if the laws of Providence were to act just the same, whether God knew or did not know the future, then the fact that He did know the future could not be said to have any influence on events, and thus could not be said to take away or give free will. These statements are made merely to illustrate a point; for, to God, all time,-present, past, and future,-is ever present; and the one universal end of His Providence is that all men may be free. While we may thus see rationally that foreknowing the future does not in any way take away our free will, still, when we think from particulars, we may say to ourselves that, if God knows that I am going to do a certain thing, therefore I must be going to do that thing, and I cannot do otherwise, and am therefore not free. But this is a phantasy of the natural man, and is due to our mind's sinking from general principles into particulars. This phantasy arises from the fact that we think of God from time and space, when yet God is above time and space. If we could sufficiently elevate our minds, this illusion would soon pass away; but something of time and space ever clings to our thought, so long as we remain in this world, on which account we cannot free ourselves entirely from this delusion.

     An ancient philosopher propounded the idea that, if a donkey were placed between two equally attractive bundles of grass, it would theoretically remain between the two, being unable to decide which was the better. If a donkey were a mechanical force, the philosopher would have been right; but he made the mistake of not recognizing that a donkey has free will, and that free will acts without mechanical cause: Animals, we are told in the Writings, have free will; but it is merely free will to choose between things on a single plane of existence. They have merely natural free will. A man, on the other hand, has both natural and spiritual free will. Both his natural and spiritual minds are free. And at times the free will of the natural mind comes into conflict with the free will of the spiritual mind. It is when such a conflict ensues that a man alters his spiritual associates for better or for worse.

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     Although it is man's free will which decides, which makes the choice, still this free will is, in itself, a very small force among great contending forces. The power of hell flows into the natural mind, and stirs up all the evils of man's nature, both acquired and hereditary. At the same time, the angels inflow into his spiritual mind and arouse all the good remains which have been implanted by the Lord. A man's free will consists in the ability to open his mind to receive a more powerful influx from heaven or from hell.

     Man, owing to the fact that, of himself, he is not life, but merely a receptacle of life, tends to sink down, to become more dead, more material; but this tendency is balanced by a continual effort of the Lord to arouse him and lift him up. "Behold," the Lord says, "I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." Or, as the teaching reads in the Writings of the New Church, "God is perpetually present, and continually acts upon man, and also touches his free will, but never does violence to it; for if he were to do violence to man's free will, there would perish the dwelling of man in God." (T. C. R. 74.) And the Lord never ceases to call to men in the words of our text, "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God; therefore turn yourselves, and live ye."

     Man is between the living force inflowing from God and the dead force inflowing from nature. To man, before he is regenerated, death,-the death of conscience, the death of the spiritual mind,-looks like freedom; the chains of evil desire, by which the wicked man is made the slave of hell, do not appear. Evil spirits take care that the bindings of evil habits appear so attractive that their real nature is not evident. Many men, therefore, choose slavery,-a living death,-rather than the life and freedom which the Lord would ever give. We hate to lay down our life,-the life of the proprium, of the ego,-in order that we may enter into a far fuller and freer life, a life which is animated by God from within.

     Swedenborg says, "I once said to a spirit that he who thinks and does nothing from himself, (but from the Lord), is free, whereas he who thinks and does everything from himself is a slave.

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This seemed like a paradox to the spirit, yet it is most true." To act from self, in this sense, is to qualify our actions by the dead receptacle which is the basis of our ego. To act from the Lord is to act from the life which inflows into our soul. The first way makes our life partake primarily of nature, thus of death, and is therefore not free; the second causes our life to take on a similarity to the inflowing life of God, thus to become truly living and free.

     We must shake off the illusion of seeing death as life, and life as death, of seeing freedom as slavery, and slavery as freedom. For this is the message we are commanded to bear. "Say unto them, As I live, saith the Lord God, I have 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 Israel?" (Ezekiel 33:11.) Amen.

     Lessons: Ezekiel 33:1-20. John 8:12-36. A. C. 3854.
STORY OF CREATION 1923

STORY OF CREATION       Rev. ERNST DELTENRE       1923

     (From La Nouvelle Jerusalem, No. 4, 1922. Translated by Rev. E. E. Iungerich.)

     The number of truths is infinite, and their genera innumerable. They may, however, be reduced to four general classes, which have a mutual regard to one another, and the same inter-relation as man's faculties, which are likewise four in number. They may therefore be conjoined in a soul and body relationship, and together constitute a single body. (Adversaria 1:933.)

     The first kind contains the truths called super-celestial or Divine. They are those proper to the human soul, and concern the Lord.

     The second kind contains the truths called celestial, spiritual, or moral. They are proper to the human mind and its understanding.

     They have regard to the things of heaven, and have special reference to angelic and human society and life.

     The third kind contains infra-celestial truths. They are proper to the natural mind or animus, and concern matters which are below heaven, namely, the passions and cupidities of the natural mind or animus, and hence properly relate to things of the animal life.

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     The fourth kind, finally, contains purely natural, sensual, or physical truths. These truths correspond to the body of man. They relate to inanimate things, or those of the three kingdoms of nature and the human body proper.

     Just as the body and the minds of man derive their life from the soul, and this in turn, not from itself, but from the Lord, so this body of truths derives its life from the Lord alone, who is the Truth and the life. (Adv. 1:934-5.) All truths are holy, therefore, because they proceed from the Lord alone. (A. C. 9300.)

     From the foregoing, says Swedenborg, one may see what is the life of the Word or Revelation, for the Word is in like manner a body with its minds and its soul, since its truths are inter-correspondent and all derive their life from the Lord. It contains the four kinds of truths just mentioned,-external, internal, more internal, and inmost; and, as a consequence, there are in the Word four senses, which are, respectively, on the planes of man's four faculties. (Adv. 1:936.)

     The inmost or supreme sense contains truths of the first or purely Divine kind. The interior or spiritual sense contains truths of the second kind,-spiritual truths. That internal sense, called the internal historical sense, contains truths of the third kind,-infra-celestial truths. The external or literal sense contains truths of the fourth kind,-purely natural or mundane truths.

     The two former senses are the superior senses of the Word, the two latter are the inferior senses of the Word, and the Word is Divine, true, and holy in each of these senses. The truths of the inferior senses of the Word, although as to the greater part apparent truths, are yet holy and Divine Truths whose authority is absolute and to be venerated.

     It is often remarked-and sometimes even in New Church quarters-that such and such discoveries of modern science contradict such and such passages of Revelation. The pseudo-scientific interpretations of newly discovered facts may perhaps be in contradiction to Revelation, but the facts themselves can never be opposed to revealed truths, inasmuch as facts are but effects of the action of the Divine order,-laws which are themselves truths in action.

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It is an absurdity to suppose that laws of order, laws of Divine wisdom, could be contradictory to the others. For natural truth and revealed truth, although separate, are never in opposition. (E. A. K. 1:217.) On meeting, therefore, with new philosophical or scientific theories or hypotheses, we should compare them with Revelation, and if they do not agree, put them aside. For all that which does not agree absolutely with revealed things must be proclaimed as absolutely false, or as a product of an aberration of our rational mind. (Hist. Creation, p. 7.)

     We read (A. C. 66, 482, 605, 755, 1020) that there is nothing historical until the twelfth chapter of Genesis; that the accounts there set forth are a fiction put in an historical garb (facta historical. Certain members of the New Church have thereupon concluded that this portion of Genesis has no genuine sense of the letter; and under the specious pretext that the literal sense of the first chapter of Genesis would not accord with the hypotheses of modern science, they regard it as intelligent to say that this chapter treats in no respect about the creation of the world. Such an assertion is obviously in error, and to disseminate it is plainly harmful, as it countenances an invalidation of the inferior senses of that part of the Word, and may lead to skepticism. To confirm it is to commit the crime of the children who cried out to Elisha: " Go up, thou baldheaded!" and were then torn to pieces by bears. (2 Kings 2:23, 24. A. C. 3301, 5247, A. E. 66.) Moreover, to avoid the difficulties which the literal sense might present, by the simple expedient of doing away with it, is a procedure condemned by the Writings as well as by sane judgment.

     The subject of the four senses of the first chapter of Genesis is one and the same, namely, Creation, but with reference to the entities treated of on each of the four planes. In its supreme sense, the first chapter of Genesis treats of Divine creation par excellence, that is, of the mode of the Lord's incarnation and the glorification of His Human. The second or spiritual sense treats of the new creation or regeneration of man, in general and in particular. The internal historical sense treats of the actual mode of the creation of the world and mankind. Finally, the literal or external sense treats of the creation of the world and mankind according to appearances, giving the history of creation as it should be presented on the plane of the mere senses.

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This is a quasi-history,-a fictitious history, which is, however, genuine on that special plane. In fact, it contains, expressed in the verbal imagery peculiar to the genius of the Most Ancients, those rudimentary and fundamental truths which the sensual mind can lay hold of, and which are indispensable to man's primary instruction; to wit, the Unity of God, Providence, Creation by the Word of God, Man's Creation from the dust of the ground, etc. Furthermore, as we intend to show, this account of creation is the basis and containant of a true cosmology and a true anthropology.

     The New Church possesses, not only the revelation of the two superior senses of the Word of the Old and New Testaments, but also the revelation of their internal historical sense,-a revelation which enables the very sense of the letter to be interpreted with certainty and exactness.

     Between that period of Swedenborg's life which was devoted to philosophical studies and that devoted to the fulfillment of his mission as revelator of the superior senses of the Old and New Testaments, and as an evangelist, there was a short transition stage in which he had to familiarize himself with the literal sense of the Sacred Books, and during which the internal historical sense of the Word was revealed to him. Order required that, before receiving the revelation of the two superior senses,-the spiritual and the supreme senses,-Swedenborg should be initiated into a knowledge of the two inferior senses,-the internal historical and the external or literal senses.

     The written products during this period of his life comprise the marginal notes in his Latin Bible, an Index Biblicus, and a voluminous expository work which he left without a title. This latter was published in 1847 by Dr. Im. Tafel, in four large 8vo volumes, under the title of Adversaria. It contains an exegesis of the internal historical sense of the books of the Old Testament, and begins with a commentary on the first three chapters of Genesis, entitled, History of Creation as set forth by Moses. After having expounded the internal historical sense of the first chapter of Genesis, Swedenborg avers in a note that the purpose of his study had been to compare with Revelation the theories on the origin of the world and of man which he had set forth in his earlier works, and notably in the Worship and Love of God, in which is contained a summary and a logical epilogue of his philosophical studies.

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"In the first part of my treatise on the Worship and love of God," he says, "the origin of the earth, the paradise, the garden, and the birth of Adam, were treated of, but according to the understanding and pursuant to the thread of reason. But since no trust is to be put in human intelligence, unless it be inspired by God, it is in the interest of truth to compare that which was put forth in the said treatise with the things revealed in the sacred book, and at present with the history of creation revealed by God to Moses; and then to examine how they coincide; for all that which does not agree absolutely with revealed things must be proclaimed as absolutely false, or as a product of an aberration of our rational mind. With this end I felt I had to present this brief commentary of the first chapters of Genesis." And Swedenborg adds, after the aforementioned comparison had been made, that he "marvelled over the agreement."

     Following our revelator in his unfolding of the internal historical sense of the first chapter of Genesis, we find that its first verse treats, first of all, of the universal chaos, or the great egg of the universe, as containing heaven and earth in itself, and next concerning the planets, and notably our own, which, after their production by the disintegrations of the primordial chaos, that is to say, by the bursting of the solar crust, were, in their beginnings, "formless bodies" and "disordered masses." Darkness was upon the face of the abyss, for the ethereal atmosphere, which was to transmit luminous rays,-the light,-did not yet exist. There was, accordingly, .no universe as yet, but only a void and emptiness (vacuum et inane), and so nothing but darkness.

     By the "Spirit of God moving itself upon the faces of the waters," is to be understood the production of the ethereal atmosphere and its action, its pressure on the fluid and formless mass of the future earth, which soon becomes a globe, and is put into motion by the vibrations of the ether which surrounds it. (W. L. G. 10. Principia III:11, T. C. R. 30.)

     Then God said, "Let there be light, and there was light." Although the sun had previously existed as the primitive or father of the natural creation, yet the terrestrial globe, prior to the production of the ether, had been plunged into a darkness which was not dissipated until the earth became surrounded by an ethereal vortex whereby the sunlight could penetrate to it.

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When the globe had thus been illumined, its rotation on its axis became sensible and apparent by the successive alternations of light and shade. This is what is meant by the words: "God divided between the light and the darkness, and the light He called day, and the darkness He called night. And it was evening and it was morning, the first day.

     Mark here that the days of the first chapter of Genesis are not astronomical days, but whole periods of time, eras or epochs, whose length cannot be reckoned. (Adv. 1:1445, Psalm 90:4.) The first day, therefore, is the first time of natural creation, in which the sun, and the globe of the earth to be, and the ethereal atmospheres, came into existence.

     The second day is signalized by the production of the aerial fluid. God said, "Let there be an expanse in the midst of the waters." By the expanse, says Swedenborg, is meant the air, which is the issue of a marriage union between the active principles of the ether and the passive principles of the earth. (W. L. G. 13.) As the specific words to designate ether, air, and water, did not exist at that time, these elements, by virtue of their fluidity, are called "waters, liquids, expanses, etc."

     And God said, "Let the waters be gathered together into one place, and let the dry land appear. These words portray the terrestrial spheroid, which previously had been fluid and liquid, as beginning to solidify as to the superficial crust.

     "The globe," says Swedenborg, "became enveloped in a solid crust, and the waters were gathered under the sky, that is, into one place under the aerial atmosphere, and then the surface of this globe became land." We read in the Worship and Love of God, no. 14, that the solid surface of the globe was then united and continuous, though streaked with rivers and streams that issued from hot springs, and that the earth was everywhere bathed in a dewy or vaporous nimbus. The atmosphere was accordingly saturated with a humidity requisite for the formation of the vegetable kingdom. The elementary particles which formed the dry land or the terrestrial crust were not similar to those which constitute our present soil or globe, for they were pure seeds. The surface of the earth was then a vast seed-bed or seminary, containing the seeds or rudiments of nature's three kingdoms to come.

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With the mineral kingdom serving as a "matrix," the earth produced the vegetable kingdom, which itself later was to serve as nursing mother (altrix et alumna) to the animal kingdom. (W. L. G. 15.) The vegetable productions appeared in a certain orderly sequence. First the grasses, or lower vegetable forms, whose death contributed to form soil needed for the growth of higher vegetable forms. And God said, "Let the earth put forth the tender grass, the herb bearing seed, the fruit tree bearing fruit in which is its seed, according to its kind; and God saw that it was good. And it was evening, and it was morning, the third day." The creative epoch or period, in which the vegetable kingdom was produced, is therefore called the third day.

     The fourth day is signalized by the appearance in the expanse of the skies of the two great luminaries and the stars. God said, "Let there be luminaries in the expanse of the heavens, to distinguish between the day and the night; and they shall be for signs, and to mark epochs, days, and years." It is well known that this passage of Genesis has been a source of joy and jubilation to the disciples of Mr. Homais and other traveling salesmen in anti-religious science. They feel it furnishes the necessary handle to clinch their argument that the inspiration of the Bible is a mere imposture. "How," they cry, "can one conceive of the creation of light, herbs, and trees, with their fruit, prior to that of the sun, moon, and stars!" There could be no answer, if this passage treated of the actual creation of sun, moon, and stars. But a little thought will show that this is not the case; for what the text is presenting is not the creation, but the appearance, of these luminaries. We must not lose sight of the fact that the external sense of the Word is on the plane of the sensual, and that the sensual speaks and judges solely according to appearances. What the sensual man does not see with his eyes is to him non-existent. As far as he is concerned, a thing does not begin to exist or be created until it appears before him. The third verse of this chapter shows clearly that the light, and therefore the luminaries-as the sun and the stars,-had existed since the beginning of the creation. But from the point of view of our planet-from the viewpoint of the sensual-they did not become apparent until the fourth day, or after the vegetable kingdom had been produced.

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     Swedenborg teaches that, in the beginning, the primitive earth had been in close proximity to the sun, and moved away from it progressively. At first, the period of its revolution about the sun was very short, and there were no seasons. Later, when a middle distance had been reached, the seasons followed one another so rapidly that they were confounded in a single season resembling a perpetual spring. The earth was then immersed in a vaporous bath, which was aided by the perpetual springtime, the atmosphere being given the humidity needed for the production and growth of the vegetable kingdom. During these periods, the sun, moon, and stars were necessarily invisible to a hypothetical eye on our earth, and did not become visible, did not appear, until after the vegetable kingdom had been produced, and the atmosphere had clarified, and the earth had arrived at a position of equilibrium, its movement of revolution about the sun having become stable and regular.* The seasons then became perceptible. That is why the history of creation mentions them as introduced at this point. Moreover, the movement of the revolution of the earth about the sun could not become sensible or apparent until, after the formation of the terrestrial crust, the vegetable kingdom had been created. Prior to this, the earth, still being a fluid mass, there could have been no seasons, as there was nothing which could indicate sensibly the diverse positions of the earth relative to the sun.
     * But it did not reach its present orbit until much later.-TRANSLATOR.

     The fourth day is therefore the creative period in which the movement or revolution of the earth about the sun became sensible and apparent, and when regular times-years and seasons-were introduced. The regular distinction of times, says Swedenborg, is signified by these great luminaries which God made to arise to distinguish between the day and the night, and to be for signs and for times, and for days, and for years; and to shine upon the liquid sky, and to illumine the earth. And he adds that the words, "God set the luminaries in the liquid sky," indicate that it was not the sun which turns about our little globe, but the earth about the sun, which is immobile in the center of its universe. "Hence, on this fourth day, the moon and the stars are said to have been produced, although they had existed before, but had not been able to appear, especially the stars, before the shades of night, and in particular the shadows of autumn and of winter, had been introduced."

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     We come now to the fifth day, on which lower forms of animal life arose (verses 21, 22, 23) and finally to the sixth day, which saw the first of the higher forms, namely, mammals and man (verses 21-25). With regard to the origin of animals and man by the intermediation of the vegetable kingdom, we refer our readers to the study by Professor Acton on the "Origin of Man," published in previous issues of our magazine. Note, however, that in the Adversaria, no. 14, Swedenborg does not impose his theory of the origin of man by the intermediation of the vegetable kingdom upon the faith of his readers. He simply bears witness to its being in harmony with the revealed text. Whether man's body had been formed immediately from the dust of the earth, or whether it had been formed mediately by the vegetable kingdom, it still had been formed from the dust of the earth, as all that which passes through the roots and fibres of vegetables comes from the earth.

     "And on the seventh day, God finished all the work which He had made." (2:2.) That is, on the first day, the chaos, the ether, the light, and the diurnal rotation of the earth about its axis; on the second day, the aerial atmosphere; on the third day, the earth's crust, and the grasses, plants, and trees of the vegetable kingdom; on the fourth day, the seasons, arising from the regular revolution of the earth about the sun; on the fifth day, the lower grades of animals; and on the sixth day, the higher animals and finally man.

     Such, then, according to the revelation of the internal historical sense of the first chapter of Genesis, is the order of natural creation. This is the genuine and true cosmology. For it, the literal sense of the first chapter of Genesis is the basis and containant.

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WHAT IS GENUINE FREEDOM? 1923

WHAT IS GENUINE FREEDOM?       J. S. PRYKE       1923

"Who cometh over the hills,
Her garments with morning sweet,
The dance of a thousand rills
Making music before her feet?

Fairness of all that is fair,
Grace at the heart of all grace,
Sweetener of hut and of hall,
Bringer of life out of nought,-
Freedom, O fairest of all
The daughters of time and of thought!"

     If humanity possesses one single attribute which may properly be described as inalienable, it is that of freedom; for it is a great truth that man enjoys freedom from the day of his birth to the day of his death, and afterwards to eternity. Without freedom, which makes one with love, existence would prove motiveless and insipid. Destroy freedom, and not only would human thought decay, but respiration would be interrupted, and life itself come to an end. It has been well said that "Freedom is a Jewel." May we not say that it is the jewel of human existence? It resides at the very core of creation, and, indeed, is the dwelling-place of God with man. Deprived of it, the human being would be something lower than the brute, for whom there could be no association with his Maker.

     But although we have called freedom inalienable, it is not man's, by any inherent right. It is God's gift. The first and last purpose of the Creator is the production of a race that could, by the conjunction of freedom and intelligence, come to act in harmony with His purposes. Thus, by virtue of these two rudimentary faculties, man thinks, speaks and acts as though self-possessed of life; and although their persistent abuse reduces man to a condition of virtual slavery, no power external to himself can separate him from them.

     The spirit of freedom, then, being verily, and not metaphorically, the breath of life, there is little wonder that teaching concerning freedom is to be met with so constantly in the Writings of the Church, and that it is ever being invoked by men.

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Nevertheless, crimes are still committed in its name, and the word suffers much under loose and indiscriminate use. It is employed in support of some claim to supposedly personal rights, and too often there is a failure to rise to a really national and philosophic view of what freedom is. Seeing, therefore, that, not only the future of the church, but also the permanence of the universe, rests upon the preservation of ordered freedom, it will not be amiss to devote a little time to an investigation of some of its characteristics, in order that we may be introduced into a fuller enjoyment of so priceless a heritage. It is not the intention, however, to attempt to extol great deeds in the cause of natural freedom; their records illume the pages of history. But it may be worth passing note, and accepted as evidence of the intrinsic importance of the subject, that practically all great wars have been waged, at least ostensibly, on behalf of freedom. The present purpose is rather to look at freedom in the light of revealed truth, and this in its broad sweep, and apart from individual application.

     EQUILIBRIUM.

     Man is an immortal spirit, and has a material body adjoined to him temporally. As a spirit, we are told, he dwells in an interstice situated midway between heaven and hell, from which places spheres or emanations of equal force are directed towards him. The exact adjustment or the perfectly balanced play of these two sets of contending influences is called equilibrium, and in this equilibrium freedom resides. The equilibrium between heaven and hell is perpetual, because the endeavor to do evils exhaling from hell and the endeavor to do goods exhaling from heaven are constant; they are constant, because a spiritual sphere encompasses everyone, and flows forth from his life. Since such a sphere flows forth from everyone, it also flows forth from every heavenly and every infernal society, and consequently from all those societies together. The world of spirits forms the universal center of the equilibrium thus established.

     In general, human freedom is of three kinds,-natural, rational and spiritual. There is a quality analogous to freedom in the animal kingdom, and even in the world of inanimate things.

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The same law holds good for all, namely, that freedom can only be in equilibrium or the condition resulting from the action of two equally opposing forces.

     In the physical kingdom, freedom is brought about by the just relation of one object to another, this whole kingdom providing a plane of reaction to spiritual influx. Human freedom, however, is twofold, partly due to the interaction of the spiritual and the natural, and partly to the opposition of that which is good to that which is evil. In other words, that whereas, in sub-human existence, equilibrium is purely physical, in human experience it is physical plus spiritual. In either case, if one set of influences were to dominate the other, friction, disorder and disruption would ensue.

     The human body is in freedom when its several organs are in proper relationship, under which condition alone can they function adequately. An instructive passage in the True Christian Religion states that all the internal parts of the body are in equilibrium and its consequent freedom, that so the heart impels the blood equally upwards or downwards; the mesentery its chyle; the liver, kidneys and glands perform their several operations of separating, secreting and purifying the blood; and so on; and that, if this equilibrium were affected, each member would be disordered and labor under paralysis. Beasts, birds, fishes and insects are similarly in a state of freedom, but as these are carried away by the senses of the body and have no rational restraint upon their desires, freedom with them is limited. Plants, flowers, shrubs and trees enjoy a species of freedom by virtue of which they inhale and exhale, grow, mature and so complete their appointed courses. In fact, throughout universal creation, that substance does not exist which does not tend towards equilibrium, in order that it may be in a state of freedom. (T. C. R. 496.)

     Man may be said to enjoy purely physical freedom when he possesses bodily health, when his nervous, muscular and osseous systems are strong and properly co-ordinated, when his environment is adaptable to his bodily needs, and he is at liberty to follow his impulses without let or hindrance.

     NATURAL FREEDOM.

     Natural freedom, though capable of being harmonized with true freedom, is, considered in itself, nothing but evil.

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Everyone has this freedom by inheritance, it being the sole content of the first life. It is a freedom to think and will evils; it is concerned exclusively with the love of self and the world; it allows blasphemy, fraud, adultery and revenge, and, more than this, it even confirms them by reasonings. Such is the quality of the freedom which forms man's natural inheritance; and because it is a derivative of hell, it is, paradoxical as it may sound, essential slavery, yet, terrible as is its quality, it is necessary to salvation. For if there were not this freedom in the commission of evils, there could be no freedom to reject them, and thus no deliverance from their power. For this reason, natural freedom is to be rigidly guarded. And, on the Lord's part, notwithstanding His solicitude for human salvation, though He perpetually strives to rescue man; yea, though, to this end, He even goes so far as to touch man's freedom, yet He never forces it. At the same time, it will be apparent that natural freedom must be subject to certain external restraints; for were it permitted to go forth unchecked into act, bestial nature would assume control, and the human race would rush headlong to destruction, even as did the Gadarene swine. Freedom in natural matters comes from spiritual freedom, the latter being the door through which the Lord enters into man. Consequently, natural freedom should be disciplined, and made subservient to freedom in its higher forms; for unless given its rightful place in our intellection, the way to, or more properly the descent of, genuine freedom is obstructed.

     It may be worth while to overhaul our mental habits in this connection, and inquire whether we have not grown careless as to surrendering some point of natural freedom for fancied gain; whether we allow our civil, political or economic paths to be unwarrantably circumscribed; whether, in commerce, trade and invention, we incline to grow lethargic, to accept arrangements rather than to stand for the reward of useful service. In matters of art, science or literature, are we sufficiently alert to maintain that independence of outlook which should be ours from the freedom given by the Doctrines of the Church; or do we acquiesce too easily in the opinions expressed by others, and so drop into the senility of acting as their sounding-boards? We are told that those who think from themselves are indeed free, whilst those who think from others are bond.

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Is there a tendency to give way to the obsession of a few fixed ideas, and to be inimical to fresh suggestions? to allow some current word or phrase to usurp clear thinking and accurate expression?

     Where, for any reason, these faults obtain, there natural freedom is fettered. This is not at all fanciful; for even in the world, the decay of natural freedom has for years engaged the attention of such statesmen as are really freedom-loving, as also writers upon politico-economic subjects. To mention but a single instance, one such writer notes how generally the spirit of collective bargaining is replacing the old free spirit of individual enterprise; and he even goes so far as to declare that, in the labor world, the "Servile State,"-in which the wage-earning classes are allocated a definite status, and, in return, are required to carry out a fixed quantum of work-has in reality begun. Be this as it may, an inquiry by New Churchmen into modern conditions and tendencies could not fail to be productive of valuable lessons, not to say warnings. This much we do know from revelation, that the preservation of natural freedom in our individual selves, and in the human family at large, is of first importance. And it is clear that we should do nothing, or, within our own personal ambit, suffer nothing to be done, which would in any way lead to its impairment.

     RATIONAL FREEDOM.

     Rational freedom finds its expression more on the plane of ideas than in outward actions. It is concerned with reputation, honor, gain. Under its influence, man is impelled to those more extended uses which relate to society, to the country, and to the church, as public institutions. Only when he is far advanced along the road, not of natural years merely, but of regeneration, does man feel delight in the performance of use for its own sake; and until then, the incentive to carry on the world's work has to be found in the world's rewards. Rational freedom induces man to reflect that, if he performs these public works, he will acquire a reputation for good citizenship, will be honored by his associates, and reap pecuniary reward. He, therefore, withholds himself from outward evils, and acts sincerely and chastely, although, if his motives are no higher than these, his rational freedom is not far removed from natural.

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The thing for New Churchmen to do, is to cherish rational freedom, and, at the same time, to elevate it, so that it may be obedient to the behests of the spiritual. There is a rational freedom, natural, and a rational freedom, spiritual. The former is at first in a state of war against the latter; but when brought into order, it will act as the hands and feet of the spiritual.

     By the exercise of rational freedom, the way to the arts and sciences is opened, and philosophy is formed. The means conducive to the formation of human society, seasonal mutations, the effects of temperatures and atmospheres, the laws of mechanics and dynamics, etc., are discovered and observed, and man provides himself with congenial intercourse, nourishment, raiment and shelter. Agriculture, architecture, manufactures, and a thousand and one arts spring into being. Man masters the physical world around him, and fashions a mental one of his own. The humanities, moralities, courtesies and amenities, are evoked, and the greatest of all the arts, that of living in neighborliness, is learnt.

     In this matter of rational freedom, as in so many others, we of the present age are enjoying the results of the toil of those who preceded us. We reap where we did not sow. We are thus tempted to claim rational freedom as of right. We are so accustomed to it that there is a difficulty in visualizing a state in which it was less perfect. There is a danger here. Freedom, being basic to human progress, has never been allowed to suffer total eclipse. Its flame, now shining with clear radiance, now burning dim as a temple light, has ever been kept alive, although hitherto the real meaning of freedom has been obscured. For the first time, men see its intimate connection with immortality; and a more exalted value is placed upon it. All obstructions to freedom are of infernal origin; often they come to us under seductive guises, and man must be on guard against infringements which he himself would allow. Recent history shows that, when national freedom is menaced by external foes, men will do all, and suffer all, in its defence. Shall the conservation of rational freedom be of less moment?

     In order that there may be growth of rational freedom amongst us, let it be brought into the open, if only occasionally. Let us reflect upon just what goes to the make-up of ours; the class of reading which interests us most; the quality of the ideals which make the strongest appeal.

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Let us try to distinguish between those principles which we hold intelligently as the result of reflection and those which are merely hereditary. For some: folk, there may be much unction in singing hymns of the "Faith of our Fathers" type; but there is little of spiritual value, if the singing does no more than indicate an historical faith, and the belief that what was good enough for our fathers is, for that reason, good enough for us.

     Do we actively withstand the attempts of modern journalism to "mold public opinion," or do we habitually sift and weigh the evidence on both sides, and so attempt to reach a conclusion in the light of doctrine? To illustrate further, do we hold our doctrines rationally-we cannot do so freely otherwise-and are we equal to meeting the challenge of such cults as Theosophy and Spiritism in their modern dress; to say nothing of the ever-changing claims of science in its manifold phases? Can we intelligently, if simply, look these in the face, and bring them into proper focus with revealed truth? Probably some New Churchmen would be astonished to learn of the wide field covered, for instance, by Theosophic literature, and of the plausible claims which it advances. Many of these are both curious and interesting; but although the fallacies are exposed in the light of revealed truth, unless, on the one hand, we intelligently hold the doctrines of the Church, and, on the other, know something of the leading tenets of Theosophy, we are left, in that regard, without free or rational defense.

     In the matter of the relationship of the sexes, again, do we think more from what the popular novelists tell us about love than we do from doctrine? Men often refer to women as though they were either members of a sub-race, and little more than instruments for the gratification of appetite, or something higher than the angels and practically incapable of wrong-doing. Rational freedom upon the point is not attained until we see them as human beings, imperfect as ourselves, given for the advancement of our regeneration, and whose regeneration we have, in turn, to assist.

     Or, take the simpler matters of diet and domestic habits. How prone man is to follow custom, and how reluctant to bestow thought upon possible betterment! Granted these are simple and personal matters, yet there must be something of rational freedom lacking if we fail to settle them intelligently.

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     One valuable aid to the formation of truly rational freedom is the cultivation of historical perspective. It will be agreed that we shall better understand our place in the general story if we realize something of the causes underneath the rise and decline of nations; not merely the material causes, but more particularly the quality of the principles which moulded their actions. Can we not more justly appreciate our own field of personal use in the Church, if we know the main characteristics of preceding dispensations, the quality of the revelation which could be amongst them, how far the people were responsive to it, and what prompted its eventual rejection? Might we not also, with advantage, become better acquainted with the history of the New Church in the other world, with the story of its descent into this, the human instrumentalities employed, the characters of the early fathers, and their labors in the fields of translation, exposition and publication; with the drama of gradually unfolding truth, the inevitable opposition to new doctrinal concepts, and their equally inevitable establishment and spread? Already there is available a not inconsiderable volume of record dealing with these subjects. Amongst other things a renewed study of such works as Hindmarsh's Rise and Progress of the New Jerusalem Church would be illuminating. And afterwards, there would be no harm in considering whether current enthusiasm exceeds or falls short of the enthusiasm recorded there; whether the doctrinal views now generally held are clearer than those then held, and whether present-day efforts may be estimated as more or less than the efforts then made towards laying the foundations of the New Jerusalem. Investigation along these and similar lines-call it introspection, if you wish-will help the growth of rational freedom.

     Just as the man who overdevelops one muscle, or one series of muscles, impairs the symmetry and efficiency of his whole body, so the mind which remains too much under the sway of preconceived opinions, or is stuck in old formularies, or is satisfied with one narrow group of ideas, or concentrates too closely upon a few ideals, and is averse from new suggestions, is to that extent out of balance and inefficacious. Naturally, the implication is not that we should be avid of every new thing because of its novelty, but only that new ideas should be explored and rationally placed, and not that we should, either consciously or unconsciously, "build a Chinese wall of resistance to their impact," as one writer puts it.

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Neither is it the suggestion that we should try to reside in the past. What is wanted is the ability to bring the past into relation with the present, and to plan our future in the light of both, and of the heavenly doctrines. The sole plea here is for the cultivation of truly rational freedom, together with a recognition of the means leading thereto,-an alert, questing mind; for perhaps in no other department of life do men so easily accept the shadow for the substance.

     Often an attack upon freedom is prefaced by the obviously gratuitous statement that the intended victim is perfectly free to do as he chooses in the matter. Perhaps there is need for less sounding of the word and more reflection upon the state itself; for into it no one can in reality enter who is not purged of all desire to interfere with the freedom of another, even though he may be honestly convinced that that other is thinking and acting in error.

     That an occasional impartial analysis of current thought is not entirely superfluous, is shown, for example, by a recent case in the Public Courts, where it was actually suggested that woman prefers man to master her, that she instinctively craves for some one to stand over her and check her when she swerves, to remove temptations from her path and save her the trouble of decision. We refuse to believe that so monstrous an idea is at all prevalent, even in the world. It is, however, insidious, and will lead straight to degradation and servitude, because freedom is only to be kept as the price of eternal vigilance. While accepting all the help and instruction preferred by the world, we must never forget that the decision as to its proper place and value remains with us; for, to repeat, he who thinks from another is not free.

     SPIRITUAL FREEDOM.

     Of spiritual freedom, it may be said that it is the faculty which divides the human from the brute mind. It enables man to attain to the measure of an angel and approximate the Divine likeness. It is the very love of eternal life. Were its extinction possible, the whole of creation would be eternally blotted out. True, man has the power to go contrary to the laws of freedom, and so eventually to reduce himself to a state of servitude; but even in his uttermost depths, there is that with him which makes possible the Lord's presence-namely, essential freedom, or the ability to regain his liberty, should he so desire.

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     Spiritual freedom makes one with the love of the will, and it has no existence apart from its correspondent reason. We remember that man's spiritual center is that point where influxes from heaven and hell meet, and where, consequently, his spiritual equilibrium is. Just at that center, reason enables him to examine and pronounce as to the nature of these influxes, and to decide, either to incorporate them into his life, or to reject them. In view of this, man is warned not to appropriate either good or evil to himself; and only when he has learnt the lesson of regarding them both as being in their origin quite outside, can he realize the first of conscious spiritual freedom.

     If man were not gifted with this power, he would be a mere statue possessing nothing by which to conjoin himself with his Maker. In that case, the commandments of the Word would be mere empty sounds, and God Himself would be chargeable as the cause of all evil; for it is evident that responsibility must be with him who has the power to act. This is why the destruction of freedom would be equivalent to universal ruin; why, when that state impended, it was necessary for the Lord to descend to ultimates and restore the balance upon all planes; and why the angels sigh when it is but mentioned that freedom is denied at this day among ministers of the church. In the light of heaven, the angels see the nature of the hidden evil which prompts this denial; they recognize the implicit challenge to the existence of the Divine Itself; they perceive the quality of that most infernal love of self to the exclusion of all else which urges the fool at length to say in the secret recesses of his deluded heart, "There is no God."

     It has already been seen that order is inseparable from freedom in natural and rational affairs. The law of their association is equally valid upon the spiritual plane. It is known from revelation that man is but a vessel recipient of life. From the same source, it is further known that God is the sole fount of life, order, wisdom and freedom, and that, if these are divided, they die. Indeed, a certain analogue of this truth can be seen by natural lumen; for men have learnt by long and painful experience that liberty in excess of law speedily degenerates through license to anarchy.

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Here a further consideration is reached, namely, that, not only is there natural, rational and spiritual freedom, but that each needs its appropriate quality of knowledge or wisdom, in order that it may be effective. It follows that, as order and freedom come from God, the more truly man lives in His ways, the nearer does he approach to genuine freedom. He, therefore, enters into this who believes evils to be sins, and neither does them nor wills to do them. It is not sufficient to live in external rectitude; there must be resistance to all leaning towards evil, and that because it is interdict of God.

     In the early stages of spiritual freedom, man still clings to many of his old conceits; he holds to them as if for dear life; and the relinquishing of any one appears like giving up life itself. To him, what appears as his own is good. He exults in his power to think and will as he pleases, and anything discordant is repugnant. He has yet to learn to discriminate between that fallacious freedom which comes from proprium and ends in slavery, and that genuine freedom which is the gift of God and leads back to Him. Not yet has he experienced the freedom inherent in self-compulsion; nor does he know that, in laying down the life of natural desire, there is the taking up of life eternal.

     It is the function of reason to apprehend these truths and present them in suavity to the will, so that both acting in unison may refuse what is seen to be contrary to order. This it is to act from freedom according to reason. One understands exactly what one is doing, and elects to do it. Everyone may be convinced that he has this freedom, if he but attends to his own thoughts. Let him give rein to his imagination, and consider what his action would be, were he possessed of unlimited wealth and power, and released from fear of consequences. Castle building of this kind may be extremely useful, if honestly done, and there be no closing of the eyes to logical conclusions. Even the liberty we allow ourselves in dreams is capable of shedding light upon our conscious states.

     SPIRITUAL SERVITUDE.

     The difference between spiritual freedom and spiritual servitude is little known at this day, while yet it is so great as to be like that between what is alive and what is dead.

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The doctrines tell us there are several reasons for this ignorance. One is, that, outside the church, men have no spiritual truths which teach it, and without truths, spiritual servitude is mistaken for its opposite. Another is, that the religion of the Christian world has closed up the understanding, and faith alone has sealed it, and both have placed around themselves the dogma that theological matters are transcendent and not to be approached by any rationality. Thus the truths which teach what spiritual freedom is have been hidden. A third reason is, that few examine themselves and see their sins; and he who does not desist from sins is in their infernal freedom, or slavery. We submit in all earnestness that this teaching is pregnant in the extreme. It should give us pause; for surely, here is a triple reason for striving to extricate ourselves more and more from the imprisoning spheres of thought which reach us from a dead Church. Truly is the Divine permission to "enter intellectually into the arcana of faith" the Magna Charta of the spiritual man. Nay, it is the very bulwark against Predestination; for rationality and freedom ever advance hand-in-hand.

     Further progress has been made when one can act from freedom itself according to reason itself, which is a very different matter from acting from freedom according to reason. Even the man who does evil and confirms it is in this latter state; for he, too, acts according to his quality, although in his case the freedom is infernal and the reasoning spurious. This, however, as we have seen, is of Providence; for were the perverted freedom withdrawn, reason would perish, will and understanding would go, and with them all hope of salvation. But those act from freedom itself according to reason itself who suffer themselves to be regenerated, which takes place with repeated temptations and buffetings.

     It may seem curious to note that, whilst man is in actual temptation, the appearance is that all freedom is lost, whereas the reality is that spiritual freedom is then at its strongest. Afterwards, the tempted see truths and falses in the light of heaven, and then for the first time experience the delights of obedience. They receive Divine Truth in both doctrine and life; in a word, they have reached spiritual freedom.

     How very unattractive and unpalatable this freedom appears to the natural mind will be seen by a little reflection upon our own states.

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Even amongst brethren of the Church, its inner quality is not always grasped; and so, amongst other things, the basis of our attitude towards government and the priesthood is misunderstood. Not seldom we meet friends whose solicitude for our freedom induces them to advise us to escape from what they imagine to be a priestly yoke. While grateful to a degree for their interest, we can but conclude that their anxiety is misplaced, and should be dissipated. It seems to originate in an imperfect knowledge as to the nature of spiritual freedom, of the real character of the priestly office, and of the rights-in default of a better word-of the laity. No layman worth his salt would dream of taking his freedom from a priest, nor would a true priest desire it. What a true priesthood does is to point the way to a continually expanding freedom; and for this we cannot be too thankful. It appears almost impossible to overemphasize the doctrine that, to be men at all, we must be free. The gift is made to clergy and laity alike, however. Let us remember that no man is quite clear of the lust of domination; and, in common fairness, let us be prepared to admit that trouble to the Church may come just as easily from laycraft as from clericalism. The safeguard from both dangers is the constant recognition of the Lord as the sole fount of indestructible freedom.

     CELESTIAL FREEDOM.

     There is still another kind of freedom, called celestial. From this man gets the will of good, the love of good, and the life of good. He enters it as the reward of compelling himself to combat evil while at the same time imploring Divine aid. Before the conflict is ended, it seems to be waged under dire compulsion, but after victory the man sees that in reality he has fought from interior freedom, which he thenceforth feels as something involuntary, spontaneous, and, as it were, innate. It is an interesting fact, too, that as man advances in regeneration, so the number of the spirits and angels attending him is reduced, and he is governed more directly by the Lord-the necessity for intermediation being less. In the state of celestial freedom, man knows no will but the Lord's. Goodness and truth alone are pleasant to him; his pulses respond to the free airs of heaven; he knows that peace which is beyond all understanding; he has achieved his real destiny.

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     CONCLUSION.

     So then, to the question which we have placed before us we would answer, in sum, that genuine freedom is an attribute of God Himself, who so weaves it into the web of man's life that man can regard it as his own, never to be forcibly taken from him; that it exists first in spiritual things, and thence in civil, moral and natural things, and that its analogues are found in sub-human creation; that upon all human planes it is to be mated with its correspondent wisdom, because its quality with man is according to the quality of his intellect; that it is to be cherished as the most precious of human possessions, not in ourselves alone, but in others also; that, apart from it, there can be no mental virility, no progress in the church, no salvation, and indeed, no continuance of life.

     That genuine freedom which, after all, is in a true sense the expression of personality, is thus no merely fanciful abstraction or fascinating speculation, but is of forthright practical and vital concern; is, for New Churchmen, placed beyond all question by one further quotation, namely, that "the Lord guards the freedom of man as man guards the pupil of his eye." (D. P. 97.)

     It remains to be added, that a gift so wondrous and so far-reaching carries with it a commensurate responsibility. We conceive it to be the duty of all who would enjoy genuine freedom to foster and protect it in the same measure as they are receptive of its blessings, whether in the world, in the home, or in the church; and this, because only that freedom which is attained in this world can be continued into the other life.

     The opposite of freedom is servitude. This is the product of proprium, deliberate ignorance and disobedience. Spiritual slaves, who have made themselves such, strive malignantly to lure others to forsake their heavenly birthright. But the path of safety is the path of knowledge; and the book of all wisdom,-in the Word revealed, and in the world of nature,-now lies open at our hand.

"I, Freedom, dwell with Knowledge; I abide
With men whom dust of faction cannot blind
To the slow tracings of the Eternal Mind."

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TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

As From Himself.

     The teaching of the Writings, constantly reiterated, is that man can do nothing from himself, but only from that which is prior to himself. This law is universal, admitting of no exception, in man, in nature, in the spiritual world, in all creation. It is a new truth in theology and in the doctrine of churches; new in philosophy, in morals, and in natural science. The belief that man lives and acts from himself is well nigh universal. Any belief in the truth is exceptional, limited, and local,-held darkly in the mind of a few. But it is now revealed to the New Church, and is to be in that Church as a guiding star, as a beacon light leading to heaven. If man could live or act from himself-if this were possible-he would be God. But we are told that God alone acts from Himself, and all created things act from Him. The very prayer for help is a prayer that we may have power to act as of ourselves from the Lord; who is the First, the Supreme, and the Omnipotent. This truth is so vital that no church, nor any religion in the world, is left wholly without some teaching of it. It appears in the letter of the Word, especially in the Gospel of John: "A man can receive nothing except it be given him from heaven." (3:27.) "Without me, ye can do nothing." (15:5.) This the Lord said, because He alone has all power in the created universe, and it is essential to salvation that it be acknowledged.

The Teaching of the Writings.

     "That man does not live from himself is an eternal truth, but unless it appeared as if he lived from himself, he would not live at all." (A. C. 1712.)

     "Man does not live from himself; he does not do good or believe truth from himself,. . . but the good and truth are from the Lord, and the evil and falsity from hell." (A. C. 2520.)

     "Man ought to shun evils as sins and fight against them as from himself." (Life 101, Chapter.)

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     "Man wills and understands nothing from himself, but only as from himself," (illustrated in the body) " the eye cannot see from itself, nor the ear hear from itself, nor the mouth speak from itself, nor the hand act from itself." (D. P. 88.)

     "Man can reform and regenerate himself, provided he at heart acknowledges that it is from the Lord." (A. R. 2249.)

     "Man is to do good as from himself, yet believe that it is from the Lord." (A. R. 566.)

     "The angels have the appearance that they act from themselves, but the perception that they do so from the Lord." (A. C. 8719)

     "The angels perceive that they live from the Lord; but when they do not reflect on it, they know not but that they live from themselves." (A. C. 155.)

     "The more nearly man is conjoined to the Lord, the more distinctly he appears to himself as if he were his own, and the more evidently he recognizes that he is the Lord's." (D. P. 42.)

     "The Lord alone, when in the world, was wise from Himself and did good from Himself." (C. L. 135:3. That the Lord alone acts from Himself, see A. C. 4101. Influx 14:4, and elsewhere.)

     The subject is fully explained in A. E. 864. And see "the two canons for the New Church." (T. C. R. 330.)

     See also concerning the false belief that Adam could love God from himself (D. L. W. 117), and that the angels can do good from themselves. (A. E. 897.)

Illustrated by the Fallacy of Perpetual Motion.

     The term "perpetual motion," as usually understood, means that a machine can be constructed, which, without any supply of power from a source outside of itself, will continue in motion without cessation, or until the materials wear out. Fortunes have been spent in the endeavor to make such a machine. " But this is now known to be absolutely impossible." (Chambers Encyclopedia.) While this is seen to be impossible as a practical fact, the fallacy that is its spring and source still exists in the belief that man lives and acts from himself, that the operations of nature exist from no source prior to themselves and that the sun is in a condition of perpetual motion, and does not act from anything prior to itself.

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Universal nature is thus like a machine wound up by the Creator in the beginning, and then left to run itself from itself forever, or until the last day. And man himself, after he is once created, is like a self-perpetuating, self-regulating machine, having no need of a higher power to sustain him. There is a belief in some kind of higher power, but this is outside of man, who thinks and acts in a condition of independence of any force or impulse except that which is self-derived. The body, with its brain, is a perpetual motion machine that ceases to operate only with its death; and in this the mind is regarded as similar to the body. It is indeed said that God has all power, but this is not seen or acknowledged in any rational or spiritual light.

     Nothing Unconnected Exists.

     There is nothing in the created universe that is unconnected with something prior to itself, from which it derives its impulse and power to act. And so we read that "a thing which is unconnected does not exist." (A. C. 2886.)

     "Everything that is unconnected with the Lord is nothing." (A. C. 3241.)

     "It is a general law that nothing can exist and subsist from itself, but from another, that is, by means of another. . . . Everything unconnected with what is prior to itself, and by means of things prior with that which is First, perishes in an instant." (A. C. 3627.)

     "Whatever is in the world and its nature does not exist from itself, but from something prior to itself; and so on, even from the First, from Whom the things that follow exist in their order." (A. C. 4523.)

     "Nothing whatever exists and subsists that has no connection with what is prior to itself, consequently with what is First, that is, with the Lord. What is unconnected, and thus independent, cannot exist even a single moment, for the cause of its subsistence is its connection with, and dependence upon, that from which comes all existence." (A. C. 5377.)

     "No one, either in heaven or in hell, thinks, speaks, wills, and acts from himself, but from others, and thus, finally, all and each from the general influx of life which is from the Lord." (A. C. 5986.)

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     "Nothing can exist from itself, but from what is prior to itself; thus all things exist from the First, which is the very Esse of the life of all. . . . That which is not continually held in connection with the First by intermediates is forthwith dissolved and altogether dissipated." (H. H. 9. See also D. L. W. 303. A. E. 3495, and elsewhere.)

     Revelation, therefore, plainly teaches that there is not anything self-existent in the created universe. God alone, the Uncreate, is self-existent. Everything else is dependent on some other thing, though appearing to live from itself. In this, it is the image of God, but it is not God.

Impatience.

     An article on the subject of "Impatience" was published in the LIFE for June, 1907. On account of the importance of the subject, some of the things then said will bear repeating. It will not be denied that impatience is one of the most grievous evils of human life, from which hardly any one is free, though its injurious effects vary with different individuals. Impatience may be defined as the unwillingness to bear, suffer, or endure from another any opposition to what one wishes to carry into effect. It is, in fact, anger because of obstacles, whether these are from the neighbor, or from the dispositions of Providence in the affairs of life, or in the operation of natural laws. In one word, it is anger at opposition, and there is stored in it the love of domination. It is not only anger at obstacles, but it is unwillingness to wait for these to be removed according to the laws of order, or in the regular and unerring dispositions of Providence,-apparently slow, but absolutely sure. Impatience not only vexes and distresses the spirit of man, but affects the body itself, and may give rise to grievous disease. We learn (S. D. 4587) that the origin of impatience is from malicious spirits, who induce torment of the mind, especially when the body is in a state of weariness. "They employ much art to infuse weariness and thence weakness," so that there is then an absence of self-control. It is well known that impatience or irritability most frequently arises when there is weariness of body; and that impatience in one tends to excite a similar state in another. The diseases that are usually classed as "nervous" are largely from this source. But there is a remedy,-a remedy that is gradual but sure.

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The mercy of the Lord is ever present to apply the remedy and give aid to him who supplicates, and who acts as of himself from the Lord in making a perpetual war against this or any evil that is subversive of the life and order of heaven.

Insanity.

     As ordinarily understood, insanity is a disorder of the mind, an unsoundness of the mental faculties, so that, with the complete loss of reason, there is a doing away with moral responsibility, and an inability to distinguish between right and wrong. And we are told by experts that the loss of self-control marks the beginning of insanity, and is its constant attendant. This is the insanity of the external or natural mind, visible to the world. But we are taught that there is a spiritual and moral insanity that exists in the interiors of the natural mind, not apparent to the outer world, being held under restraint, and which for the most part does not break forth during the life of the body, because the natural or external understanding is still intact, and the man appears to his neighbors as a good and useful citizen of the world, and perhaps even as an upright member of the church, distinguished for acts of piety. But all this is changed after death, for the external is then taken away; and with it all self-control departs, and the man or spirit appears as he is and has been interiorly, worse than the brute animals, and even as a raging maniac, whom nothing any longer restrains, except the fear of punishment. This is the state interiorly of every evil or unregenerate man in the world, but which, as was said, does not break out into the open, for reasons of natural prudence; and laws are provided that such a breaking out may not take place, for society would otherwise be destroyed. But even in this world there are occasions when there is an overriding of all law, when the internal insanity of the natural man appears, and there is a temporary overturn of the civil and moral law, as frequently happens when wars are going on, or in the case of robberies, murders, and adulteries, disturbances in families, or when a man is in the midst of boon companions. He then appears as anything but an upright gentleman or an exponent of the moral law.

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     The regenerating man also has his states of interior insanity, which he will be able to discover by self-examination and reflection, and gradually remove by repentance.

Teachings Concerning Insanity.

     "Every man who is not interiorly led by the Lord, . . . as to the body is wise,-but as to his spirit Is insane....His external is human, but his internal is like a wild beast." (C. L. 2673.)

     Every evil or unregenerate man "is wise while in the body, but insane while in the spirit; and no man is wise in the spirit but from the Lord." (C. L. 2693.)

     "With the evil, the internal mind is insane and the external mind is wise; but with the good, the internal mind is wise, and from this the external mind also." (C. L. 4713.)

     "The Lord governs the good by internal bonds, which are those of conscience; but the evil He governs by external bonds; if these were broken, everyone would become insane." (A. C. 42173, 1944.)

     "The thoughts and affections, especially the interior intentions which men fear to manifest, are so insane in some that, unless they were restrained by external bonds, they would rush into murder and robbery." (A. C. 4793.)

     It is shown (S. D. 4829) that all would have become insane, even in externals, if the Lord had not come into the world.

     "Evil spirits are insane." (S. D. 4334.) This number indicates that insanity has its spring in the love of self, or, what is the same, in hatred of others.

     Conceit, or the love of one's own intelligence, is insanity, which we are told a wife cannot love; thus there is no conjugial. (C. L. 3312.)

     It is shown (S. D. 4851) that cunning and malice are insanity.

     It is stated (S. D. 3394) that the bravery of the Romans was insane.

     It is necessary to understand clearly that there is spiritual as well as natural insanity, bearing relation to each other as cause and effect. Spiritual insanity "is a delirium of the mind arising from falsities; and a prominent delirium is the delirium of the mind arising from truths falsified to such a degree that these (falsifications) are believed to be wisdom." (C. L. 212.) Such insanity prevails especially in the deeper hells.

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The Definitions of Conjugial Love.

     Conjugial love is variously defined in the Writings, but the definitions all look to one idea, that it is the love of one of the sex. "Conjugial love is not the love of the sex, but the love of one of the sex." (C. L. 443.) For "the love of the sex is the love of many and with many of the sex, but conjugial love is the love only to one and with one of the sex." (C. L. 48.) "It is the desire to live with one wife only." (C. L. 80.) "By the Christian conjugial is meant the marriage of one man with one wife." (C. L. 142.) "Conjugial love is the fundamental love of all celestial and spiritual loves, and thence of all natural loves." (C. L. 65, 58. A. C. 5053, S. D. 4229. A. E. 993:2.) That is, it is the foundation on which all celestial and spiritual loves rest, and from which all natural loves spring. But the love of the sex is first in the order of time. "Natural love, which is the love of the sex, precedes spiritual love, which is the love of one of the sex." (C. L. 449) But man is first introduced into the love of the sex, in order that by it he may be introduced into love of one of the sex. (C. L. 98, 150.) Conjugial love is clearly defined even in the letter of the Word. "For this cause a man shall leave father and mother, and shall cleave unto his wife; and they two shall be one flesh." (Matt. 19:5. Gen. 2:24.) Hence monogamic marriage has been established in the Christian world, by which love truly conjugial is made possible. In betroth- al, and in the first of married life, there is some image of the conjugial (C. L. 58, 145), but it is afterward stored away in the interiors, for preservation as remains to sustain in future combat and resistence to infernal forces.

     Wherefore, the love of the one that has been chosen should be cherished and cultivated as long as life in this world shall last, not permitting the thought of another to enter and take possession of the mind and heart.

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NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923


     NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     A NEW BRONZE BUST OF SWEDENBORG.

     Our frontispiece this month is from a photograph of the bronze bust of Emanuel Swedenborg recently completed by the Swedish sculptor, Adolf Jonsson, of Stockholm. A descriptive folder now being circulated in America informs us that the sculptor "gave five years to the subject, using several models, among them the studies of Swedenborg's skull by Prof. W, Hultcranz, in Upsala; the large painting in the Castle of Gripsholm, ordered by the Council-President and Prime Minister Hopkin; and the painting in the Nordish Museum at Stockholm. It is typically Swedish in conception and execution. The bronze measures 44 inches in height and 33 inches in width. The plan calls for a granite pedestal with a bowl of flowing water, making in all a beautiful adornment for a public park. Mr. Jonsson has made other notable marble and bronze figures, among them the Russian Princess, Marie Pawlona; King Gustav V, in the Solemnity Hall of Freemasons at Stockholm; Hjalmar Branting, chief of Social Democrats; Consul Oscar Ekman, at Gothenburg; Prof. Svante Arrhenius, in the Swedish Academy of Sciences; Sven Hedin, the illustrious geographer; and numerous others.

     "The bronze of Swedenborg, costing one thousand dollars, has been secured for America.

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When sufficient funds are contributed to erect the pedestal, it will be placed in some public park of an American city."

     For the use of the half-tone, we are indebted to the Rev. F. S. Mayer, of Baltimore, Md., who brought the matter to our attention at the request of Mrs. L. Brackett Bishop, of Chicago.
CAPITALIZING FAME 1923

CAPITALIZING FAME              1923

     That the fame of Swedenborg, which has been resounding through his native land in recent years, is not above capitalizing at its "commercial value," is brought to our attention by Mr. Baeckstrom, who describes an advertisement of large proportions that appeared recently in a prominent magazine. Featuring a picture of Swedenborg, it first speaks of him as "the great seer to whom heaven was opened," and then goes on to employ other eloquent phrases. Finally, the reader is informed that, "if Swedenborg had been interested in worldly things, he would have told you to BUY VIKING'S SHOE CREAM!"

     "To what base uses we may return, Horatio!"
NEW CHURCH STANDARD 1923

NEW CHURCH STANDARD              1923

     The December, 1922, issue of THE NEW CHURCH STANDARD, lately revived under the editorship of the Rev. Albert Bjorck, contains matter adapted to the Advent season. The opening editorial is on "The Coming of the Lord," which is followed by an article on "Beholding His Glory," by the Rev. R. J. Tilson, and this by a sermon of the Rev. F. E. Gyllenhaal's on "The Birth of a Savior." Mr. Tilson also contributes a study entitled "Notes on the Doctrine of Reflection." Other items of interest swell the issue to 16 pages, a considerable increase in size over former numbers.

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON No. 21-JOSEPH AND HIS BRETHREN. (Genesis 37 and 39.)
Analysis:
Jealousy of Joseph's brethren               ch. 37:1-11
Joseph seeks his brethren               v. 12-22
He is sold into slavery               v. 23-36
In charge of Potiphar's house               ch. 39:1-6
Temptation and accusation               v. 7-19
He is imprisoned                     v. 20-23

     The journey of Jacob (ch. 35) should be told very briefly. The birth of Benjamin and the death of Isaac should be noticed. The road passes southward through Bethel, Jerusalem, and Bethlehem to Hebron, where Jacob now made his home.

     One reason for the brothers' envy of Joseph was that he had reported-their misdeeds to their father. What they had done is not told, but we may suppose that they were enriching themselves out of the flocks at his expense, or selling the animals. The other reason was that he frankly told his dreams (v. 5-11), which he evidently perceived Were prophetic. This, added to the other, aroused in them an intense hatred.

     In the natural sense, the dreams were prophetic of what happened later in Egypt. (ch. 42:6; 43:26; 44:14.) Jacob also knew that they were prophetic. (v. 11; see Luke 2:19-51.) As a man, Joseph is in utter contrast, morally and intellectually, with the ten older brothers.

     Follow the journey of Joseph to Shechem and Dothan, almost due north. Every particular in the Story of Joseph should be carefully noted, for in this account, as nowhere else in the Bible, there is intricacy of plot; and, with it, there is the appropriate skillful literary form.

     It has been generally supposed that the Ishmaelites and the Midianites were the same, and that there is some confusion in the text, but it is plain from the Writings that they were two separate parties of traders, and that the Midianites, on behalf of the brothers, drew Joseph out of the pit and sold him to the Ishmaelites; and, again, the Midianites did the selling in Egypt.

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Reuben was not present at this transaction; for it will be remembered that he wished to save Joseph secretly. (v. 22, 29-30.)

     According to the sequence of the literal sense, Chapter 38 does not belong here, but probably after Chapter 35; and so it is to be passed over. It is placed here for the sake of the continuous internal sense.

     The second stage of Joseph's story,-his service as a slave in the household of Potiphar,-is given in Chapter 39. Here also he tries to do his duty in the best possible way; but through the malice of another, he was rejected and cast into prison. Potiphar's wife was a selfish, scheming woman, and wished Joseph to betray his master.

     Observe that Joseph was a conscientious, dutiful man; that his qualities are recognized, and that he is entrusted with responsibilities, which he administers prudently and well. (37:14; 39:1-6, 21-23.)

     A leading note in the story is thee hand of Divine Providence through various hardships and disappointments.

     It is said that "the Lord was with him," because, in general, he was a man of truth and uprightness; in particular, because the Lord had raised him up for a special purpose, which is seen in the later story. (Compare ch. 39:3-5, 21-23, with what is said of Jacob in ch. 30:27 and 31,42.)

     LESSON NO. 22;-JOSEPH INTERPRETS THE DREAMS.
(Genesis 40 and 41.)
Analysis:
Pharaoh's officers imprisoned               ch. 40:1-4
Their dreams and interpretation               v. 5-19
The outcome                              v. 20-23
Pharaoh's dreams                         Ch. 41:1-8
The butler remembers Joseph               v. 9-13
Joseph is told the dreams                    v. 14-24
Joseph interprets and advises                    v. 25-36

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Pharaoh exalts Joseph                    v. 37-45
Joseph's administration                    v. 46-57     

     These chapters further exemplify Joseph's character as a man of integrity and sound judgment. (See 41:33-57.) But they give special prominence to prophetic dreams, and to Joseph's wisdom in understanding them. It should be noted that there are three pairs of dreams: Two by Joseph, prophetic of his own life (ch. 37:5-11); two of Pharaoh's servants, prophetic of reward and punishment (40:5-22); and two of Pharaoh, prophetic of famine. (41:1-7.) Observe the humility of Joseph in ascribing all the understanding and interpretation to the Lord. (ch. 40:8; 41:16, 25, 28.) With older children, comparison should be made with the account of Daniel's interpretation of Nebuchadnezzar's dreams. (Daniel 2 and 4.) Many men think they are wise in themselves, and forget that the Lord alone is wise, and can make men wise; such do not understand and cannot interpret the messages the Lord gives. (ch. 41:8, 15; Daniel 4:7.) In ancient times, especially before the Scriptures had been written, the Lord instructed men about Himself, His laws and His heavenly kingdom, by means of dreams; and to the wiser men, He gave perception of what was signified. But after the Word had been written, and still more after the Lord had come into the world, this was not necessary; for now the Lord teaches us by means of His written revelation. (Jacob, Genesis 28:12; 31:10. Joseph, Matthew: 1:20-24; 2:19-21. A. C. 1122. On this subject, teachers should held A. C. 1975-77, and 5121.)

     Joseph was 30 years old when he began his public work (Genesis 41:46); he was 17 when sold, and at least two years in prison. (37:2; 41:1.)

     LESSON NO. 23.-THE BRETHREN GO TO EGYPT FOR CORN.
(Genesis 42 to 44:13.)
Analysis:
Jacob sends the ten older sons to Egypt.          ch. 42:1-5
Simeon held-as a hostage                    v. 6-24     
The return to Canaan                         v. 25-38

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The second journey to Egypt with Benjamin          ch. 43:1-15
Brought to Joseph's house                    v. 16-25
They dine with Joseph                     v. 26-34
After leaving, they are arrested                ch. 44:1-13          

     The movement of the story is continuous to Chapter 45: 24, but, owing to its length, we have chosen 44:13 as probably the best point at which to close the present lesson. Note that the famine was not in the land of Egypt only, but elsewhere, as in Canaan, and that the family of Jacob did as other people did to get bread. (41:56-57)

     The details of special interest in this part of the story are: The fulfillment of the dreams of Joseph. (42:6, 4; 43:26.) A pledge of surety, or guarantee for the safety of Benjamin. (43:9.) Some products of the Land of Canaan. (43:11.) The brethren were the first at Joseph's office, and were thence brought home. (43:16.) The custom of washing the feet; the first act of hospitality and refreshment. (43:24. See Genesis 19:4) The exclusiveness of the Egyptians, mentioned also by several of the Greek writers; it was a matter of conscience with them, for they believed people of other nations and religions to be relatively unclean and unpurified. (43:32.) The use of a cup for divination; the manner of doing it is unknown. (44:5.) There was an extended delay before they set out on their second journey, because their father was unwilling to let Benjamin go. (42:36-38; 43:10.)

     Altogether, the brethren made three journeys into Egypt, two of which are treated in this lesson. The first time, Benjamin stayed at home with his father, and Simeon was kept in Egypt by Joseph. (42:4, 24.) The second time, Benjamin went with them into Egypt, and Simeon was released. (43:15, 23.)

     Before Joseph could make himself known to his brothers, he had to try them, to make sure that they would act honorably with him, and also to see whether they had repented of the wrong they had done him in selling him as a slave. (42:19-20, 33-34) They acknowledged their guilt (42:21-22,); and they dealt honorably in bringing back the money that had been put in their sacks. (43:12 and 18-23.) The story shows how those who have done wrong are thereafter under the necessity of proving themselves, of demonstrating that their actions are good and just, and that their words are true; it also shows that the just man, and those who are in a position of responsibility, must act cautiously, and often in a way that seems severe to those who have not done right. (42:7.)

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     LESSON NO. 24.-SETTLEMENT IN GOSHEN.
(Genesis 44:14 to 47:26.)
Analysis:
Judah pleads for Benjamin               ch. 44:14-34
Joseph reveals himself               ch. 45:1-15
Pharaoh's directions                    v. 16-28
Israel goes to Egypt                    ch. 46:1-7
Israel meets Joseph                    v. 28-34
Audience with Pharaoh               ch. 47:1-10
The family settled in the land               v. 11-22
The days of famine in Egypt               v. 13-26

     The story here continues directly from the preceding lesson. Recall the banquet at Joseph's house, and the arrest of the brethren on account of the silver cup. (ch. 44:16-17 and v. 9-10.) It was apparently Joseph's plan to keep Benjamin, and to let the others return home, confident that his father would then come to Egypt; but Judah's pleading (v. 18-34) and sincerity moved him, so that he could no longer restrain his feelings, and he made himself known to them. Judah here reveals an entirely different character from that shown at the beginning of the story; sincerity, honor and self-sacrifice are manifested in his plea. This was the very state necessary to a full reconciliation. Joseph's deep love was moved, Sweeping away his careful prudence and all legal formalities. Notice, also, his mercy and loftiness, which made the reconciliation perfect, for he did not accuse them of any wrong to himself; nor did he remind them of the dreams that had aroused their jealousy, but showed them that it was all of the Divine leading. This is a very impressive picture, representing the quality of the Lord's mercy and forgiveness toward all, no matter what they have done, who become sincere lovers of sincerity, honor and justice, and are ready to sacrifice even life itself for the welfare of others.

48




     The graciousness of Pharaoh may be noticed, as typical of the good sovereign, and of the courtesy and charity of ancient life in general. (ch. 47:13-26.) This completes the record of Joseph's public work, but it may be omitted with the younger children.

     LESSON NO. 25.-THE LAST DAYS OF JACOB AND JOSEPH.
(Genesis 47:27 to 31; 48; 49; 50.)
Analysis:
Jacob's age and Joseph's promise          ch. 47:27-31
Jacob blesses Ephraim and Manasseh     ch. 48
Jacob blesses his twelve sons               ch. 49:1-28
His last command and death               v. 29-33
Burial of Jacob                    ch. 50:I-14
Joseph's good will confirmed               v. 15-21
Joseph's old age and death               v. 22-26

     There are two leading ideas in this lesson: (1) Resurrection and eternal life, and (2) blessing. A third important doctrine, that of the distinctiveness of the Church, is involved in the commands of the patriarchs that Jacob and Joseph should be buried in the land of Canaan. (ch. 27:29-30; 49: 29-33; 50:25.) The certainty of the Divine purpose in forming and establishing a New Church is shown in the prophecies of the return to the Land of Canaan. (ch. 48:21; 50:24, 25.)

     This is a good opportunity to teach again the doctrine of death and resurrection, the emphasis being placed upon the rising into a better and fuller life in the spiritual world. To the angels, the sepulcher and burial mean life. (A. C. 2916, 6516. See Genesis 23 and Lesson No. 14.) The teacher should learn about the Egyptian custom of embalming, mentioned in this story, so that it may be described briefly. (ch. 50:2, 26.)

     For the doctrine of blessing, see A. R. 289, and A. C. 10,776. A blessing of one kind is given in ch. 48, and of another in ch. 49. In Chapter 48, note that Jacob (Israel) adopted Joseph's two sons as his own (v. 5), and that he put Ephraim, the younger, before Manasseh, the older.

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This was to represent that the greater blessing is for those in the Church who are in good, and the lesser blessing for those who are in truth. (A. C. 2261 at the end.) Observe that the blessings are not only applied to the sons of Jacob, but also to their descendants, and so to the tribes that made the Israelitish nation in after times. (ch. 49:28.)

     In Chapter 49, the twelve sons of Israel represent the Church as to all things of doctrine, worship, and life; and it is shown that the Lord, by means of these things in the Church, gives men blessings of heavenly happiness and use. Judah and Joseph are most prominent, because they represent the internal of the Church, its love and intelligence, respectively; the others represent accompanying externals. Reuben, Simeon and Levi, the first three of the list, represent the things of the Church received by men only as a matter of faith, without really loving them and living according to them. Such men become very wicked, and cannot be blessed and receive happiness. (v. 3-7.)
CALENDAR 1923

CALENDAR              1923

     Lesson Notes 21 to 25, printed above, are for the five Sundays, February 4th to March 4th, if the Calendar has been followed regularly, as published in NEW CHURCH LIFE, September, 1922, p. 513. See also remarks on the subject in the issue for November, 1922, p. 648.

     Committee on Sunday Schools and Home Instruction.

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CHICAGO DISTRICT ASSEMBLY 1923

CHICAGO DISTRICT ASSEMBLY       C. A. MCQUEEN       1923

     A MEN'S MEETING.

     Following the regular meetings of the District Assembly, a brief account of which appeared in the "Church News" from Chicago last month, the men of the three societies came together at the Sharon Church rooms in Center Street on the evening of October 24th, and enjoyed what proved to be a "feast of fat things" spiritually, as well as a bountiful supper provided by the ladies and a delightful social time together. After the supper, the Bishop pre- sided and made illuminating remarks on the various subjects that came up during the discussion. As the topic for the evening, the Rev. W. L. Gladish introduced the general subject of "Influx" by stating that "Science is continually on the hunt to discover the mystery of life, and to find out what love is, where it comes from, whether it originated by some fortunate chance in protoplasm, and so on. In the New Church, we are taught that we all live by influx of life from God. Such is the immediate influx into the souls of men." The Bishop then spoke as follows: "It is always a pleasure to preside at meetings where spiritual subjects are considered. That is the life of our Church, that we are able, and have been able from the beginning, to come together and take a certain delight in meditating upon spiritual subjects. We do not at all times feel delight in spiritual subjects, because of the state of our natural affections, which are like an evergreen tree-they are alive throughout the year. Our spiritual interests are only occasional in this world; but let us hope that, as life goes on and our state of life becomes more spiritual, this interest will greatly increase. It is difficult to get the minds of men into a state of affection for spiritual things. We are slow to arouse within ourselves that warmth and affection in our natural minds which brings a greater degree of spiritual light.

     "Now while this bears upon the subject of influx, I would speak rather of that phase of influx which comes when an idea originates in the mind of man.

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If there be not an influx of some kind, the idea vanishes. If the influx into the idea be strong, the impression is vivid, and the affections are moved by it. That is why revelation is given to us at this day in an external form, so that we may at least place our minds in the line of influx from the heavens, whence comes our salvation.

     "The two fundamental ideas, without which there is no deep, real knowledge of our religion, have reference to the Lord and, derivatively, the Word of the Revelation He has given us. These should be grasped together, and never separated. The first is the idea of God, that He is Human, and that He is Man. We must see the Humanity of God; we must have a human idea of God; and we shall then realize that every religion has presented some idea of God as a Man.

     "The idea of God as a Man, in the mind, gives a basic image for all religious thought and feeling; but the other idea must go along with it,-that of His Divinity. We see our Lord Jesus Christ as a man in the world. We teach our children to see Him as a man walking by the shores of Galilee, and later entering into the temple, and finally undergoing death on the cross. It is all the idea of a man; and if men see that only, they inevitably come to the conclusion that He was but a mere man-a great prophet, Divine, but none the less a human being such as we are. The other idea is, that, while He is a Man, He is none the less Divine. That is presented to us in the letter of the Word by the glory which surrounded Him at the Transfiguration. The disciples first knew Him as a man, but there came a time when they could see Him in His glory. If we have a human idea of our Lord, and of the glory as coming from Him, that is the Divine idea the New Church is to have. That glory is the spiritual sun, of which we read. It is a mistake to conceive of it as a globe of fire suspended in the air like our natural sun. That spiritual sun is the Divine radiance emanating from the Person of the Lord, as seen by the disciples. It was so bright that they could see nothing but this blinding radiance; and if the Lord allows us to see more interiorly, we see a vision of the Lord's Divine Human, either within the sun, or in some situation in relation to it.

     "The whole Christian world is progressing more and more towards the idea of the Lord as a mere man.

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One of the greatest leaders of the Old Church said last summer that 'it was no longer incumbent upon ministers to believe in the medieval idea of Christ's Divinity. Christ was to Christianity what Mohammed was to Mohammedanism, etc.' The world is falling more and more into the human idea of the Lord, and it is high time that the New Church come forth and carry forth the idea of His absolute Divinity, along with His complete Humanity. These two ideas are necessary to an understanding of the letter of the Word, both in the world and in the heavens,-necessary, therefore, for the salvation of the human race.

     "Let us never depart from teaching our children to see the Lord with His Divine radiance about Him. That is just what we are taught concerning the Second Coming-it was to be 'in glory.' The Divine radiance is to be seen and perceived, and the Lord is thus to be acknowledged and worshipped. That is what we are here for. That doctrine is all-inclusive, is the central thing, and carries all else with it. It is the realization of this wonderful mission of the New Church, and that it is to be taught by the Church. It must be the guiding thing in our affection and thought. There is no more simple thing, and nothing more profound. It is the same with the letter of the Word. If we do not see the Divine radiance within it, we miss the whole. And the same is true of the Writings of the New Church. They are human, but in them is the Divine radiance."

     This address by the Bishop made a deep impression upon the meeting, and we herewith give a brief record of the remarks made by some who took part in the discussion which followed.

     Mr. John Forrest said that, in conversation with the Bishop, he had gained the knowledge that we must cultivate ideas. There must be real thought. The idea of the Humanity of the Lord and the glory of the Lord ought to be cultivated by having an affection for the truths given in the Writings about the whole subject. It does not mean that we should express every idea which comes into our minds. We should select an idea, and after study give thoughtful expression to it.

     Dr. Harvey Farrington believed the truths the Bishop had brought before them were indeed fundamental. If a man receives the influx, he is fulfilling the purpose for which he was created, and returns to the Lord what the Lord has given to him.

     Rev. John Headsten: The word "influx" is a wonderful word, and none but a New Churchman knows what it means. Influx is life from the Lord.

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Of course, there must be-something to receive it, and this is the truth received from Divine Revelation. Even we New Churchmen lose some of the enthusiasm which we had when we first received the Doctrines. But if we remain true to the things we have learned, there will be new influx into those same truths, and they will become still more wonderful to us.

     Mr. Healdon Starkey thought the teaching we had listened to showed one way in which we could benefit from the doctrine of influx in our daily lives, if we kept in mind, when we knelt to pray, this glorious picture of the Divine Human of the Lord.

     Mr. Wm. F. Junge, after expressing his appreciation of the Bishop's message, asked whether a plan could be given whereby we could make use of the instruction we had received. We each, as individuals, took something from it, but how could we carry out the teaching as a body under the leadership of the Bishop?

     Bishop Pendleton: "The idea suggested by Mr. Healdon Starkey is applicable to the individual. When we pray livingly, we should have the Divine vision before our minds. We should see the Lord in His glory; and in so far as we do that, heaven will be opened to us. I believe such prayer is most potent and efficacious, in the New Church sense. That refers to the individual. If we pray in that way, it will tend to make us more livingly New Church than we have ever been before.

     "The other question is more difficult,-to say what we should do with regard to the banner we carry-that is, how we are to address our fellow men who have not the truth, and many of whom, unfortunately, cannot have it. These latter include most of the learned, as may be seen from their books. They have abandoned the truth. They have the merely human standard in all their education, and it is the training they give their people. I believe that when we read our Writings, and pray with this vision before us, we shall receive spiritual intelligence from the Lord, and our minds will be filled as to what we shall speak to our fellow men. The Lord taught His disciples. They had the "testimony of Jesus," saw something of His Divinity, believed in the resurrection, and that was their salvation. The world was converted to the idea that He rose from the dead, and now the world must be reconverted to that idea. But the Lord said to His disciples: 'Think not what ye shall say, for it will be given you.' I would say the same. If your heart is full of this vision, you need no preparation to meet any man on the face of the earth. The Lord will give you what to say. We shall not lack for the thing to say, but we shall often be sadly disappointed as to the results it will produce. As to the effect with the good, it is going to produce sufficient results to establish the New Church, and that is all we need be concerned about."

     Mr. Alvin Gyllenhaal continued the discussion, referring to the uselessness of arguing about doctrine with Old Churchmen.

     Mr. Hubert Hyatt, after expressing the pleasure he had felt during his brief visit to Chicago and Glenview, said he had the idea that there was a strong influx of love for the church manifested at these District Assembly meetings.

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He thought it was our duty, each for himself, to discover a plane into which the Lord could flow. His own idea was, that influx into the individual members, when added together, made the influx into the church as a whole, and that is why we get the strong sphere that is felt at such meetings. Our Church had passed through many changes of state, but there was cause for great optimism for the future.

     Mr. Benj. McQueen: It has been truly said that when you argue with people you "don't get anywhere." It seems that there is no desire for what we offer; even with those who appear to be seeking for light. He believed we would have no trouble in placing the truth before those who really desired it.

     Mr. Harvey Brewer said that he had long since given up talking the doctrines with Old Churchmen. He had been especially helped by the Bishop's teaching concerning combining the idea of the Lord's Divine and Human, in order to see Him.

     Rev. Gilbert H. Smith spoke of the distinction and yet the perfect union of the Divine and the Human. He had tried to form in his own mind the idea of God Man. Some people have expressed the idea that it is hard to think of the Lord. He thought it was hard, if we thought of the Lord as far away. Yet we must think of Him in His glory. It is difficult to think of Him as being a Person present with us; and it seems, if we carried this latter idea as a regular thing, it would tend too much to the idea of Him as a man only. We have in the Writings a distinction given between the Divine and the Human of the Lord, and we can go to them to get the ultimate forms of truth, in our minds, and from them imagine the Lord's presence. Swedenborg impresses upon us that we cannot understand except from experience. Experience was given him that men might learn and receive spiritual help. The story of Swedenborg's illumination helps to make the Lord's presence more living to us. It is the thing supremely worthy of our attention.

     Mr. Hugh L. Burnham said something came to his mind similar to the ideas stated by Mr. Smith, that when we are gaining truths from the Writings we are really talking with the angels at that time. When Father Pendleton began to teach us here, we knew very little of the Writings. Now we can realize the benefits derived by the present generation of our young people, who are now able to take part in our discussions. They are able apparently to express greater truths and with greater affection than we did at their age. At first there was great effort needed to enjoy talking about these things, but now there is some delight in them. The reason, he thought, was because of influx from the Lord through the heavens and through our associates in the other world. What we have been able to learn from the Writings has inspired us with the idea that God is a most lovable Man, so far beyond ourselves that we should fall down before Him in prayer. Every person should have a sanctuary where he can meet face-to-face with his God. At such times it would be perfectly proper if a person felt the Lord to be present with him as a loving Friend. We neglect our duty if we do not more often seek solitary reflection and realize that the Lord is the most lovable Person in the universe.

     Mr. Felix Junge thought the remarks of the previous speaker brought up the subject of self-examination.

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If we could bring ourselves into the state in which we feel that, of ourselves, we are absolutely nothing, then the Lord would be present. Perhaps some of us have never been in that state. Soldiers of the recent war had had a similar experience to this on the battlefields.

     Mr. Harold McQueen, after speaking of the benefits of such meetings, said he thought they should bring states of thankfulness for what we had received from the Lord. We were very much like the Israelites in being inclined to complain about our condition, in spite of the many times we had been brought through our difficulties. Unless we saw the Lord's Providence in the different stages of the growth of the church, we would not be good New Churchmen.

     Mr. G. A. McQueen mentioned the difficulty of picturing the Lord as a Man, if we thought of Him as the Creator of the universe.

     Rev. W. L. Gladish explained that this thought of the infinity of the Creator should be kept separate from the idea of God as a Divine Man.

     The Bishop said we were warned in the Writings not to attempt to grasp the idea of infinity, though the Writings also taught that the Lord has arranged to come within our spiritual vision.

     Rev. G. G. Starkey, after making some observations on the subject of thinking of the Divine and Human of the Lord, drew attention to a passage in the Book of Dreams, in which the Lord's appearance to Swedenborg is described. This remarkable vision occurred on Easter Monday, 1744. On the previous day, Swedenborg had partaken of the Lord's Supper, and was in a state of deep religious happiness. This was followed by a severe temptation, which was, however, "soon removed by prayer and the Word of God." A state of ecstatic bliss again succeeds, and he writes: "In one word, I was in heaven, and heard speech that no tongue can utter." This bliss continued through that night, and through the next day until the following night, when he was terrified by a great noise, trembling from head to foot, and was, he relates, ultimately thrown prostrate on the ground, yet still retaining his full consciousness. The note then proceeds: "I spoke as if awake, but felt that these words were put into my mouth, Thou almighty Jesus Christ, who by Thy great mercy deignest to come to so great a sinner, make me worthy of Thy grace!' I kept my hands together in prayer, and then a hand came forward and firmly pressed mine. I continued my prayer, saying, 'Thou hast promised to have mercy upon all sinners, Thou canst not but keep Thy word!' At that moment, I sat in His bosom and saw Him face-to-face. It was a face of holy mien, and altogether indescribable, and He smiled, so that I believe His face had indeed been like this when He lived on earth."

     This beautiful quotation, which is given as it appeared in a little history of Swedenborg published many years ago, supplies a fitting ending to this report. There was further conversation on subjects of intense interest in which the Bishop took part and presented ideas which will be food for thought for many a day.
     C. A. MCQUEEN.

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Church News 1923

Church News       Various       1923

     LOS ANGELES, CAL.-It has been a long time since you last heard from this isolated circle, and I fear that you will think it is not in existence any more. Our activities have been somewhat limited of late by illness in several families. Previous to this, however, the most notable occasion was our Nineteenth of June Celebration, at the home of Mr. and Mrs. C. P. Unruh, when the real Academy spirit was present throughout.

     The latest addition to our little circle is Miss Alice Sheppard, of London, England. It is encouraging to know that the Circle is not only growing in its activities, but also in numbers. We all feel that we need meetings oftener and social gatherings. This will be discussed and decided upon at our next regular meeting, of which you will receive full particulars.

     We have just had a very pleasant visit from the Rev. Theodore Pitcairn and Mr. Kesniel Acton, who are en route to South Africa. The evening of their arrival, a very informal social gathering was held at the home of the undersigned, nearly all of the New Church families in our group being present. It was certainly good to have them with us, bringing the news of the societies from which we are so isolated. They left the following evening for San Francisco.

     We shall make every effort, financially and otherwise, to have the Visiting Pastor come out here again next summer. We need to be taught and encouraged, if we are to progress.
     PETER KLIPPENSTEIN.
November 12, 1922.

     REPORT OF THE VISITING PASTOR.-Services were held at MIDDLEPORT, OHIO, on November 5th. We had a good attendance, seventeen persons being present, of whom thirteen partook of the Holy Supper. Two evening doctrinal classes were held, which also were well attended. Instruction was given to five children.

     On the 8th of November, there were services at COLUMBUS, OHIO, with the largest attendance we have yet had there,-eleven persons. At the Holy Supper there were six communicants. Two evening classes, and an afternoon class for three children, were held.
     F. E. WAELCHLI.

     Report of the Rev. John E. Bowers.-My fall itinerary was useful, and therefore the work was enjoyable to me as usual. But it was somewhat strenuous, on account of distances of from one hundred to two hundred miles or more of travel on trains between several of the places visited. The railways are, however, a great convenience, in view of the extensive field which requires the attention of the missionary. And it has always been to me cause for regret, having to pass through so many places without being able to stop off, because we do not know of anyone interested in, or having any knowledge of, the Church of the New Jerusalem.

     Members of the General Church, and friends who are in sympathy with our Body, were visited in twenty-five places. These places are in Ontario, Can., in Mich., Ind., Ohio, W. Va., Penna., and in the state of N. Y. At two of these places, in the city of London, and in Kent Co., Ontario-in each case a grandson of the late Thomas Woofenden was baptized. These two infants, in addition to nine persons first baptized on April 8, 1885, and others since, makes the number of baptisms in the Woofenden family fifty. And I have never known of any member of the family ever joining any sect of the Old Church.

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The reason is, that the children and grandchildren were taught the difference between the New Church doctrines and the erroneous beliefs of all other so called churches.

     On the trip this fall we were not able to have our usual meetings at the cities of Bellaire and Youngstown, Ohio, where for some years services have always been held, and the sacrament of the Lord's Supper has been administered. In each place, the reason was the serious illness and extreme weakness of a lady member of the Church of advanced age. But the knowledges concerning the other life, taught in the Writings of the New Church, are an inexpressible comfort, even to those who enjoy the blessings of good health, and especially so to those who suffer the physical and mental afflictions that many have to bear, before they are released from this life and enter into the better and more perfect life in the spiritual world

     In the Writings is fully described "Man's resuscitation from the dead, and entrance into eternal life." (H. H. 445-450.) And it is also written: "They who dwell in heaven are continually advancing towards the vernal season of life; and the more thousands of years they live, the more delight and happy is the state of spring to which they attain. . . . In a word, to grow old in heaven is to grow young." (H. H. 414.)

     There is confirmation of this teaching in the literal sense of the Word, where we read: "Bless the Lord, O my soul; and all that is within me, bless His holy Name. Bless the Lord, O my soul, and forget not all His benefits: Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with loving kindness and tender mercies." (Psalm 103:1-4.)
     JOHN E. BOWERS.

     TORONTO, CANADA.-On November 15th the Forward Club held its monthly meeting, which was well attended. The Trophy Committee presented a shield which had been designed by them, and which was donated by the Forward Club as the international quoit tournament trophy. The shield went to the Bryn Athyn team, who won it last year at the annual meeting of the Sons of the Academy, held in Toronto. Around the central shield there is a space for the placing of little shields containing the name of the winning team each year. The Trophy will be placed in competition next year at the General Assembly in Glenview. Mr. Theodore Rothermel presided as toastmaster over the spread, and the subject for discussion was "The Life of Charles XII, Here and Hereafter." Mr. Herbert Bellinger presented a biographical sketch of his life in this world, while Mr. Alec Sargeant spoke of his state in the future life as described in the Spiritual Diary. The Pastor, in an informal way, told of the relations of Swedenborg with Charles XII in this world. Mr. Arthur Carter summed up the evening's discussion in an able manner. After the meeting, several hotly contested games of quoits were played.

     On Monday evening, November 20th, the men got together at the church for solid evening's work, as a result of which the kitchen and men's room received a much needed coat of paint.

     On November 26th, the Society celebrated the first anniversary of the Dedication of its new Chapel. A special service had been arranged for this occasion, and the music had been practiced at the supper before. The service and the music resembled as closely as possible what we had a year ago, while the rendering of the solo, "The Holy City," by Mr. Frank Wilson made an effective addition to the service. The sermon was the third of a series on "Building Solomon's Temple," and treated of its Dedication. It closed with an appeal to let "this day of Dedication stand ever as a reminder to us to dedicate our lives anew to the ideals and principles for which the glorious New Jerusalem stands."

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The service was attended by 88 of our own members and one visitor.

     On November 15th, after the supper, the Pastor announced that he had some complaint to make about the weather, and suggested that it was very unseasonable to have "April Showers" in November. No sooner had he said the words than two of the ushers brought in a large basket loaded with gifts, and placed it before Miss Bowers, whose wedding to Mr. Stanley Anderson had been announced for December 1st. There was a fine sphere of joy as the "bride-to-be" opened each present, amid the clapping of hands and the good wishes of those about her.

     The wedding took place on December 1st at 8:00 p.m. It was the first public marriage ceremony to be held in the new chapel, and everyone welcomed the event. Miss Edith Craigie had made a new set of white velvet altar cloths, with three bands of gold at the bottom to represent the celestial love of marriage, and delicately faced with red to represent the union of good and truth from which marriage springs. It made a very beautiful addition to our chancel adornments. When the hour for the wedding arrived, the chapel was filled almost to capacity. The ceremony was followed by the administration of the Holy Supper to the wedded pair. The service closed with the singing of Hymn 66, and the sphere during this music was very strong indeed.

     After the wedding a reception was tendered the bride and groom. Mr. Ted Bellinger acted as master of ceremonies, and his good nature was very infectious. He first proposed a toast to the Church to which the Pastor responded, taking for his theme the "Oneness of God" from which the unity of marriage flows. In closing, he gave the new couple a hearty welcome to the Society. The next toast was to "Conjugial Love," and was responded to by Mr. Raymond Kuhl, who stated that the work on Conjugial Love was a great inspiration to any couple. The bridegroom was then called upon to respond to a toast to the "Bride and Groom." In a few well-chosen words, he thanked all present for their cordial congratulations, and, of course, mentioned the fact that "Mrs. Anderson joined him in these thoughts."

     On December 3d, the Pastor exchanged pulpits with the Rev. L. W. T. David, of Kitchener. Mr. David preached on the subject of "Mutual Love," as expressed by the word "hire" in the text: "Make me as one of thy hired servants." (Luke 15:19.) In the afternoon he conducted the Sunday School services, and on the following day addressed our Day School, telling the children what it means to attend a New Church School. On Monday and Tuesday the two pastors of the Ontario District held a series of meetings at which the work in this field was discussed.

     On December 4th, the local Sons of the Academy held their annual meeting for the election of officers. The election resulted in the following executive committee: Mr. Frank Longstaff, President; Mr. Alec Craigie, Secretary; Mr. Raymond Kuhl, Treasurer, Mr. Rudolph Pots, member ex officio.

     On December 5th, the Ladies Circle held one of the best attended meetings in its history, there being 27 members present. The evening was opened by worship and a class on "Loving the Neighbor" by the Pastor. The business followed, and after that an evening devoted to the consideration of the works of Verdi. Mrs. Rudolph Potts read a paper on that composer, and various ladies illustrated it with song and instrumental music.
     K. R. A.

     COLCHESTER, ENG.-Our first social of the season was held on September 21st, opening with a lecture by Mr. John F. Cooper on "Palestine." It described his travels and experiences during the war, and was illustrated with specially drawn maps. The theme proved an interesting one, and the lecture was much enjoyed.

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Later in the evening, Mr. Appleton, Senior, presented to Mr. W. E. Everett a set of the Apocalypse Explained, in appreciation of his services as Treasurer during the past six years and his active uses in many directions. We all miss Mr. Everett and his family very much, and regret the necessity of their removal, as well as that of Mr. and Mrs. Norman Motum. Messrs. Everett and Motum have jointly taken a business at Great Saling, a village about twenty miles distant. However, they are hoping to be able to visit us regularly in the near future.

     On October 8th, the Sacrament of the Holy Supper was administered, and on this occasion one cup only was used for the first time. The administration was followed by a sermon, returning to a practice of earlier days.

     On October 17th, a social was held at the studio to meet Miss Champion and Miss Viola Heath. We were very glad that these ladies were able to visit us on their journey to South Africa. It is of the greatest use to have such visits, as it brings us into touch with other centers of the General Church, and helps us to realize in fuller measure the qualities of the individual societies which constitute the power of the General Church in the aggregate. Miss Champion gave us an interesting account of how she came into the Church, and also some idea of how she hoped to work among the children of the Durban Society, where the prospects are so encouraging.

     On this occasion, also, our Pastor gave us a very interesting account of his visit to Belgium, where he and Mrs. Gyllenhaal spent a three-weeks' vacation. The Church in Brussels, owing to the impossibility of finding a suitable place for worship, is passing through a trying period. We were glad to know that the Rev. Ernst Deltenre's literary work is much appreciated, and is bearing fruit in unexpected quarters.

     Another social was held at Priory Street on November 9th. The program included a reading of the "Courtship of Miles Standish" by Mr. Alwyn Appleton, and this was followed by progressive bunco. Mr. Gunnar Bjorck, a son of the Rev. Albert Bjorck, was present with us on this occasion. He spent a few days in Colchester, and leaves England shortly for Boston, U. S. A.

     On November 16th, a sale of work in aid of the building fund took place in the Room, Priory Street. There were several well-filled tables, and a large attendance. The varied articles found ready purchasers at good prices. We noticed that the items from Bryn Athyn were among the first to disappear. The few remaining lots at the conclusion of the sale were speedily cleared under the hammer and humor of Mr. Colley Pryke, of Chelmsford. The total proceeds were 820, nearly double the amount realized in April last.
     F. R. COOPER.

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ANNUAL COUNCIL MEETINGS 1923

ANNUAL COUNCIL MEETINGS              1923




     Announcements.



     
     BRYN ATHYN, PA., JANUARY 31 TO FEBRUARY 6, 1923.

Wednesday, January 31.
     10:00 a.m. and 3 p.m.-Consistory.

Thursday, February 1.
     10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Council of the Clergy and General Faculty.
          Address: Rev. Homer Synnestvedt.
          Subject: "Being Fair to the Universities."

Friday, February 2.
     10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Council of the Clergy and General Faculty.
          Address: Miss Alice Grant.
          Subject: "The Heritage of Our Schools."
     8:00 p.m.-Public Session of the Council of the Clergy."
          Annual Address: Rev. William Whitehead.
          Subject: "The Priesthood in the Twentieth Century."

Saturday, February 3.
     10:00 a.m.-Joint Council.
          Subject: " Order and Organization of the General Church."
     3:00 p.m.-Joint Council.
          Subject: "The General Assembly," presented by Rev. Gilbert H. Smith.
     8:00 p.m.-Philadelphia District Assembly.
          Annual Address: Bishop N. D. Pendleton.
          Subject: "Interpretations."

Sunday, February 4.
     11:00 a.m.-Divine Worship.
     8:00 p.m.-Service of Praise.

Monday, February 5.
     10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Council of the Clergy and General Faculty.
          Address: Rev. R. W. Brown.
     Subject: "Cognitiones et Scientiae" and the Educational Implications.

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     8:00 p.m.-Philadelphia District Assembly.
          Subject: Recent Developments in the Pastoral Field.

Tuesday, February 6.
     10:00 a.m.-Council of the Clergy.
     7:00 p.m.-Banquet in Celebration of General Church Anniversary. 1897-1923.
ANNALS OF THE NEW CHURCH 1923

ANNALS OF THE NEW CHURCH       Rev. WM. WHITEHEAD       1923

     Will members and friends of the New Church, in possession of documents, photographs or prints relating to the history of the New Church (especially since 1850), kindly communicate with the undersigned, with a view to aiding in the completion of Volume II of the Annals of the New Church.
     REV. WM. WHITEHEAD,
Academy Theological School,
     Bryn Athyn, Pa.
PHILADELPHIA DISTRICT ASSEMBLY 1923

PHILADELPHIA DISTRICT ASSEMBLY       Rev. GEORGE DE CHARMS       1923

     During the Annual Council Meetings of the General Church, the Philadelphia District Assembly will meet at Bryn Athyn, Pa., February 3d to 6th, 1923. Members and friends are cordially invited to attend, and those who expect to do so are requested to notify Miss Freda Pendleton, Bryn Athyn, Pa., in order that provision may be made for their entertainment.
     REV. GEORGE DE CHARMS,
          Secretary.
KEY TO ABBREVIATIONS 1923

KEY TO ABBREVIATIONS              1923

     In the Index to NEW CHURCH LIFE for 1922, which is sent to subscribers with the present number, will be found a Key to the Abbreviations used in our pages when referring to Swedenborg's Works. In the bound volume, this Key will have a convenient place at the beginning, and thus fill a need with those of our readers who are not familiar with all the works of Swedenborg, or with the various abbreviations for their titles in current use among writers in the Church.

     Complaints have reached us from time to time that certain references were unintelligible. In some cases, these have come from readers who are unacquainted with the abbreviations adopted in the Pott's Concordance, where the books of the Writings are frequently designated by a single letter. To obviate further difficulty in this matter, we have prepared the above-mentioned Key, and will be glad to supply extra copies on application.-EDITOR.

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MANUSCRIPT FOR PUBLICATION 1923

MANUSCRIPT FOR PUBLICATION              1923

     For the guidance of writers who contribute articles, sermons, news reports, and other matter to our pages, we offer the following recommendations as to the best way in which to prepare and submit manuscript for publication:

     1. Use letter-size sheets, 8-1/2 by 11 inches.

     2. Write plainly on one side of the paper, with liberal space between the lines, and ample margins. Leave 2 inches blank at the top of the title-page.

     3. Typewritten manuscript is preferred, with ample space between the lines. A carbon copy should be made, to be retained by the writer.

     4. Manuscript should not be rolled for mailing. Use envelopes of substantial material. The postal rate is the same as for letters.

     5. For rules of writing and practices in printing, consult such standard works as A Manual for Writers (University of Chicago Press), or Text, Type and Style (Atlantic Monthly Press, Boston).

     6. Samples of ideal manuscript furnished on application.

     Compliance with the above suggestions will save us time and expense. But they are not rigid requirements, as in the case of many periodicals, and no contribution should be withheld because it does not conform to them.
STATISTICAL NOTICES 1923

STATISTICAL NOTICES              1923

     To ensure the prompt publication of the announcements of baptisms, weddings and deaths, ministers are requested to obtain the information as to names, dates, etc., immediately after officiating, and to forward the report cards to the Editor of NEW CHURCH LIFE, Bryn Athyn, Pa. The same card will serve for the records of the Secretary of the General Church. A supply of statistical cards will be sent on application.
DATE OF PUBLICATION 1923

DATE OF PUBLICATION              1923

     NEW CHURCH LIFE is issued on the 1st of each month, and when copies are not received within reasonable time thereafter, subscribers should notify us. News reports and announcements should be in our hands not later than the 15th of the month preceding date of issue, when we go to press.

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TREASURER'S REPORT-NOVEMBER 29, 1922 1923

TREASURER'S REPORT-NOVEMBER 29, 1922       H. HYATT       1923

     The following tabulation reports the cash contributions to the General Church received during the six months from June 1st to November 29th inclusive, with the approximate number of potential contributors in each district and the percentage who have contributed during the period. The "potential contributors" are the members of the Church where each married couple is counted as only one member.
                               Potential      Actual
                               Contri-      Contri-      
District                         butors           butors           Percentage      Contributions
Glenview                    65           51           78           $254.64
Bryn Athyn                    194           91           47           1397.
Pittsburgh                     45           16           36           219.50
Pittsburgh District Assembly                                         35.36
Pacific States, U. S.               29           9           31           42.85
Kitchener, Ont.               59           17           29           38.
New York City               28           8           29                71.50
Southern States, U. S.           51           14           27           224.50
Ohio                         52           12           23           113.50
Cincinnati, Ohio, Society                                             12.
Other Districts                    15           3           20                6.69
Sydney, Australia, Society                                             4.44
Eastern States, U. S.           31           6           19           31.25
Chicago                         35           6           17           16.
Chicago District Assembly                                             65.57
Central States, U. S.           36           6           17                43.
Pennsylvania                    45           7           16           19.25
Renovo, Penna., Circle                                             16.70
Erie, Penna., Circle                                                   6.66
Toronto                         60           9           15           203.
Toronto Society                                                       29.53
Mountain States, U. S.          25           3           12                11.
Philadelphia                     38           3           8           11.25
Canada                         66           5           8           80.
South Africa                    25           1           4                5.
Sweden                         47           1           2           1.
Great Britain                    102          1          1                2.44
London "Michael" Society                                             12.38
Kilburn, England, Circle                                             2.25
South America               53
Rio Janeiro Society                                                  100.
Continental Europe           41     
Anonymous                                              .60
Totals                         1142           269           24           $3081.86

     During the month of November, and in addition to the above, $52.58 was contributed to the Extension Fund and $41.37 to the Weekly Sermons.
     H. HYATT, Treasurer.

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SWEDENBORG'S HOBBY 1923

SWEDENBORG'S HOBBY       CYRIEL LJUNGBERG ODHNER       1923


[Frontispiece: Surmised Plot Plan of the Property of Emanuel Swedenborg in Stockholm. Drawing by Harold T. Carswell.]

NEW CHURCH LIFE
VOL. XLIII      FEBRUARY, 1923          No. 2
     A young boy, eagerly ambitious for success, once visited Oliver Wendell Holmes, and the learned doctor showed him his carpenter shop in the cellar. He told him to forget about his poetry and books, but to remember that, when he got to be a man, he would need a hobby.

     If Swedenborg should come among us now,-the August, reverend character that we know;-if he were to walk along our paths and sit at our table, would there be anything that we should find in common, besides the big theological topics? Times have changed since his day clothes, manners, houses; everything is different. Yes, there would be one thing that we would have in common, his hobby and ours,-flowers, gardening! This gentle task was his delight; and, as he tells us, good spirits are with man in the affection of gardening, and have their dwelling in it. He loved, as we, the turning up of the moist earth, the feel of crumbling clods beneath the fingers, the patting-in of seeds, the giving of drink to thirsty roots, the measuring of growth.

     Whether at home, working on his profound expositions, or traveling in Holland, land of tulips, or in England, country of roses, between sessions of the Senate and meetings of learned academies,-wherever he might be, his precious flowers were ever in mind. Is it not interesting to reflect on this, and to visit him a moment in his seed hunting and garden planning?

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No man is so great that he cannot stoop over a flower, whose innocent face is raised to One who bade us "consider the lilies of the field."

     A change seems to have come in Swedenborg's life around 1744-5, having its external as well as its internal effects. He was then about 56 years of age, and his life mission was just beginning. The Index of the Bible and the Adversaria, or Commentary on the Bible, were his daily occupation, and he was beginning to note down remarkable spiritual experiences in his Diary. A desire for a quiet retreat and comfortable establishment led him to invest in the property on Hornsgatan, to the south of Stockholm, situated upon a high cliff overlooking Lake Milar, on the one hand, and the Salt Sea on the other, with the Royal Castle and gardens in front. There was a fence or house wall all around it, and probably only two buildings there to begin with,-his own dwelling and a house for the gardener. This piece of land was 336 feet from east to west, and 156 feet, north to south. He at first divided it into two portions, with a wooden fence and gate between. About two thirds, to the west, were for the orchard, lawns and vegetable gardens, while the eastern third contained his own house, greenhouses and barn, the stables, and the gardener's cottage. In the summer-time, he moved into the orchard section, and wrote in the so-called "summer house," connected by a passage with a library room. In the eastern section, not far from the dwelling house, was the conservatory, or "orangerie," a large building well provided with furnaces.

     Several years ago, a little Almanac for the year 1752 was discovered in the Royal Library of Stockholm, the margins of which are filled with notes in Swedenborg's handwriting. Most of these are records of the sending of pages of the Arcana Coelestia to the printer, noting each time the last few words on the page; for example:

     "To John Lewis, p. 205, 206, 207, 208 in number 4700,
Ecclesia, non autem apud illos qui."

     But the reverse sides of the interfoliated pages tell quite a different story-what plants he had put into his greenhouse, and where. There were in the

     "First box-crown artichokes.

     Second box-lemons; in the centre mallium; after that cypresses.

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     Third box-gilliflowers of three kinds, with white ones in the middle."

     Altogether, three boxes of artichokes and many different kinds of gilliflowers were noted, but as to what mallium meant (here translated marsh mallows), we are as much in doubt now as was Swedenborg's intimate friend, Joachim Wretman, his seed-purveyor in Amsterdam, who in a letter to Swedenborg, then at Aix-la-Chapelle, wrote:

     . . . "The Mallilcm Sana which you wish is not known here at all; at least, it is pot kept for sale; but they have promised to inquire for it. As soon as I receive even a small quantity of it, it shall be forwarded to you, together with the melon seeds; but I am at a loss to know what you mean by cocambes, unless you intend it for cucumber seed [cock's-comb, perhaps]. . . . The bulbs of tulips, hyacinths, and others must be put into the ground in autumn, before the frosts begin; for if they be planted in spring all will not come up."

     Referring again to the Almanac, we read that, in the "big section high up on the right side," he planted, near the greenhouse, lemon seeds, cypress seeds, and carnations; in the bed next to it, sweet-pease, and in the third and fourth beds, parsley roots and beets.

     In the rose garden, there were "various kinds of roses, such as long Adonis roses, scarlet-beans, larkspur, violet-roses, and plants with white and yellow leaves around the edges" [perhaps coleus].

     In the "big section farther down on the right" were "blue roses that come up in the new garden," violets, lichnis, chalcedonica (?), sweet-William of two kinds, sweet-pease, and "in the large bed towards the wall, spinach"; in one bed was parsley, and in another rose bed "a large kind of sweet-smelling white roses," flaxseed, scabiosa, and field-roses.

     In the "large section to the left," in the rose garden by the bird-house, were three kinds of canterbury bells (?) and by the little tree, farther over, cat-mint (?), lichnis, calcedonica, and finally spurry. These notes are opposite the month of February.

     Under March, we have the note that "by the current bush there were old roses, marsh mallows, and gilliflowers of a curious kind; parsley and beets, spinach and carrots. In the rose bed were African roses and velvet roses, and beside them lilies, rose-mallows, and sunflowers.

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And always the notes about printing the Arcana run on; as, for instance: "to John Lewis, p. 345, 346, 347, 348, transp. in number 5135 usum: haec bona et vera in interiori naturali."

     It may be that Swedenborg's interest in the flowers was purely an aesthetic one, in the spirit of the old Chinese legend: "If thou hast two coats, sell one and buy a flower to feed thy soul." Possibly he was interested in the problem of fertilization, the basis for his decided stand against the theories of Linnaeus.

     But was Swedenborg entirely alone in the enjoyment of this beautiful place? Who helped him to trim and tend the roses? It seems that there were three little girls,-Maria, Magdalena, and Catharina, living there. Mr. F. G. Lindh, of Stockholm, who has been diligently engaged in collecting the records of Swedenborg's contemporaries, tells us that "the first gardener, Nils Ahlstedt, at the time of his moving in, had three little daughters, 15, 12, and 10 years old, who surely delighted the learned master with their childish pranks." The oldest, Maria, celebrated her marriage on April 19th, 1752, the very year of the Almanac, perhaps just when the tulips were in bloom; and, of course, their amiable patron would have honored the wedding with his presence. It makes one think of the "Wedding gardens" he saw in the other world where all the shrubs and flowers grew in pairs.

     At the very end of the Almanac is an entry of special interest:

     "American seeds planted this afternoon in three of the long boxes on the farthest side,-mulberry seeds in all of them. April 23, 1752.

     In the fourth box, to this end of the garden, planted a kind of pod-bearing tree from America [catalpa?] three seeds . . . in the centre, buttonwood and beech, and three trees of American dogwood.

     American maize on all four sides of two pease-beds, 10 of two kinds.

     In the upper square box put 3 kinds of seeds that were among the American melons; in the center of the box, a smooth, shiny black seed. [Water melon?]

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     Back of the young trees one seed of African melons."

     Our curiosity is naturally aroused as to where Swedenborg got his American seeds. To get bulbs from Holland was quite a common thing then, as now, but America was an almost incredible distance away, and some especial fortune must have played its part in the securing of these seeds. What if we could prove, not only how they came, but even that some of them were gathered not far from Philadelphia?

     Recently, an article was published in the AMERICAN SCANDINAVIAN REVIEW describing the journey of Pehr Halm to North America. The article states: "About 1745, the Swedish Academy of Sciences decided to send a representative to America to gather seeds of new herbs and plants hardy enough to thrive on Swedish soil. The successful candidate for this mission was Pehr Kalm, a scholar of undisputed ability and diplomacy, a pupil of Linne." From his printed report of the trip, "En Resa til Novra America," it appears that the explorations extended to Pennsylvania, New York, New Jersey, and Southern Canada. To quote:

     "Sept. 5, 1748. In Philadelphia. I realized that I had arrived in a new land, for" almost everywhere I cast my eyes I saw plants that I did not know, and some species that I had never seen before. Whenever I saw a tree, I had to stop and ask my companions its name. . . . The first two days I just walked around and stared at the vegetation without venturing a closer acquaintance."

     Soon, however, Kalm presented letters of introduction to prominent Philadelphians, among them Mr. Benjamin Franklin, who gave him all necessary information and did him manifold favors. He speaks of meeting an old gentleman of 91, whose father was one of the Swedes sent over here to settle and cultivate this land, and who recalled the time when the site of Philadelphia was one large forest.

     "I myself came unconsciously near bringing a great misfortune upon Europe," Kalm relates. "At my departure from America, I brought with me a small package of sweet-pease that looked very good and sound. On August 1, 1751, some time after I had arrived in Stockholm, I opened the package and found all the pease worm-eaten.

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From a hole in each pea an insect was peeping out, and some crawled into the open, intending to try the new climate. I was glad to close the package instantly and thus prevent the escape of these destructive creatures."

     It is very easy to conclude that Swedenborg's interest in the Academy of Sciences was strong enough to secure him some of the seeds. He may even have been a contributor to the financing of the expedition, which conjecture brings us into touch with the much discussed problem of his connection with Linne It was in 1740 that Linne proposed Swedenborg for membership in the Academy.

     Fashionable people at this time were very fond of plantations of boxwood, and Swedenborg seems to have shared the admiration of his age for these exotic plants; for we know that his garden contained "singular Dutch figures of animals cut in box-tree." Wretman wrote in 1760:

     "I was very much pleased to learn from your favor of June 21 that the pyramids of box-tree which I forwarded to you arrived safely, and that they meet with your approval. . . ." The bill was for" four figures of box-tree, packed in baskets, at 5 florins 5 stivers," the whole, with custom charges and transportation, making 24 florins. "You must not think that they are dear," he writes, "because they require several years' growth and watchful care before they are so far ready as to do service in the field, and I hope also that, like faithful grenadiers, they will stick to their posts."

     Six years later, Wretman still showed an interest in his friend's garden. "My chief object in making this communication is to have the opportunity of presenting to you some of the seed of the well-known egg-plant or tree, which must be sown as soon as the frost is out of the ground. I shall be glad to hear of their doing well, and of your being pleased with them."

     Swedenborg was pleased with them, without a doubt, as he was with everything growing. One biographer says that he loved Flora's variegated and beautifully colored children as if they were his own. His interior delight in them, he himself expresses when he says, "Often when I have been in gardens, and have there looked at the trees, fruits, flowers, and vegetables, I have observed the correspondences of heaven. . . . The rational man is like a garden. The memory is the soil, scientific truths and knowledges are the seeds, the light and heat of heaven produce them."

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     It was probably this flower garden, in the east, that Swedenborg referred to in these beautiful words:

     "Once, when I awoke after daybreak, I went out into the garden before the house, and saw the sun rising in splendor, and round about him a halo, at first faint, and afterwards more distinct, shining as if from gold, and under its border a cloud ascending which glittered like a carbuncle from the flame of the sun. And then I fell into meditation respecting the fables of the ancients, that they feigned Aurora with wings of silver feathers, in her face displaying the luster of gold. When my mind was delighted in these things, I became in the spirit."

     We have not described half of the things that were in the large orchard behind the wooden gate; and however much we guess at them from the written descriptions, mere words are all that remain of the lovely spot, and we wander about in them, lost, like the little children wandering in the maze that was constructed there for their amusement. In the middle of it, however, we would see a small house with a balcony all around it, and doors opening in every direction, from which radiated stone-flagged paths. Fruit trees, berry bushes, and lovely, tall lime-trees were there, also a kitchen garden, and a bird-house made of brass wire. There was a Dutch cellar for storing vegetables; a house with three sides and a long mirror, where little girls could be shown an angel; the library; and the familiar "summer house" or study, with its dim, religious light suitable for contemplation. Once, in London, Swedenborg dreamed of his garden: "I have sometimes observed in sleep that in my garden at Stockholm there were various abodes of doves."

     Such a pleasant picture of the philosopher is given in his introduction to the Worship and Love of God, that we cannot resist giving it here as the closing thought:

     "Walking once alone in a pleasant grove, for the sake of composing my thoughts, and observing that the trees were shedding their foliage, and that the falling leaves were flying in all directions,-for autumn at that time took its turn in the revolution of the year, and dispersed the decorations of summer,-from being sad I became serious, because I recollected the gratifications which that grove, from the beginning of spring even to this season, had communicated, and so often diffused throughout my whole mind.

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But on seeing this change of scene, I began to revolve on the vicissitudes of times; and it occurred to me whether all things relating to time do not also pass through similar vicissitudes, that is, whether this is not the case not only with forests, but also with our lives and ages; for it is evident that they, in like manner, commencing from a kind of spring and blossom, and passing through their summer, sink rapidly into their old age, the image of autumn."

     Surely, in that heavenly paradise whose general delight is smelled as the odor of a garden, the prophesy must have been richly fulfilled that, "he shall be as a tree planted by streams of water, which yieldeth his fruit in his time; his leaf also shall not fall, and all that he doeth shall prosper."

     REFERENCES: (1) D. P. 40. (2) Documents I, p. 390. (3) Nya Kyrkans Tidning, July and September, 1903. (4) Documents II, pp. 226, 227, 234, 263, 714. (5) A reproduction of the Almanac may be consulted in the Academy Library. (6) "Swedenborg sorn Siiderbo," by F. G. Lindh in Nya Kyrkans Tidning, Nov., Dec., 1921. (7.) C. L. 316. (8) "Pehr Kalm's Journey to North America," by A. B. Benson in The American Scandinavian Review. (9) H. H. 109, 464e; T. C. R. 112; Diary 3624, 4142; Life 86. (10) Introduction to the Worship and Love of God.

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ENTERING INTO LIFE 1923

ENTERING INTO LIFE        W. F. PENDLETON       1923

     (Delivered on the third anniversary of the Dedication of the Cathedral, Bryn Athyn, October 1, 1922.)

     "If thou wilt enter into life, keep the commandments." (Matt. 19:17.)

     The young man who came, inquiring of the Lord what he should do that he might have eternal life, was told to keep the commandments. But he had kept them from his early youth, and he wished to know what more was required of him. "What lack I yet? There was still one thing needful. "If thou wilt be perfect, go and sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, and follow me." But he, having great possessions, went away sorrowful. He was not yet willing to surrender that which was to him of chief value, the riches of the world. He was grieved at the thought of giving up what he loved. He had been trained from his childhood in all things of the law and worship of the Jewish Church. He had performed his duties to society, to the state, and to his parents. But he was yet to learn that, while these duties were sufficient to make him a citizen of the world, they were not sufficient to introduce him into the Lord's kingdom. He had not yet entered into life. He was not yet perfect, and he could not be perfect until he gave up the world as his chief love, and acknowledged and worshiped the Lord,-"and come, and follow me."

     The term perfect in Scripture covers the whole life of regeneration. It is the bringing of the natural into order, and into correspondence with the spiritual. The Lord had said to His disciples on the mountain, "Be ye perfect, even as your Father in heaven is perfect." (Matt. 5:48.) As the Human of the Lord was to be united to His Divine, so in man must the world be united to heaven, or the natural to the spiritual in him, which was to be effected by bringing the natural life into correspondence with the spiritual life, the external into correspondence with the internal.

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This is what is meant by being made perfect. This is expressive of that great transformation, called regeneration or the new birth.

     The young man was to learn, what all men must learn,-for the young man represents all men in the states of childhood, youth, and early manhood;-he was to learn, and all are to learn, that the commandments are to be kept as laws of religion; as laws, not merely for the world, but for heaven and the Lord. The young man had been living for the world,-as all live at first for the world but he must now follow the Lord, live for heaven while in the world. In other words, there must be not only external worship, but internal worship. These two together, external and internal worship, are what make a man perfect in the sight of God.

     By the worship and culture of the world, a man may become perfect in the external form, but he is not truly perfect until his natural is made subordinate to the spiritual, and so until the kingdom of God is planted in his mind and heart, as well as in his outward conduct. The kingdom of God is the absolute reign of the Lord God the Savior, and in that kingdom the commandments are kept as laws of religion, as laws of spiritual life. Let us remark that, in the full sense, no man will ever reach perfection. In that sense, there is only One who is perfect.

     We are told that by life is meant love, that life is love. The activity of love is the life of man. It is love enkindled in the heart, and burning even as a fire burns, imparting the delight which is called the delight of life, without which no man lives. "If thou wilt enter into life, keep the commandments." If thou wilt enter into that love which is life, live thou in obedience to the laws of order, all of which laws are so many commandments of God. The love which is life is love to the only God our Savior, and love to the neighbor inspired by love to God. There is a kind of love to the neighbor inspired from the world, but in that love there is life only in the outward appearance. It is life for the sake of the world, which is not life; for the kingdom of God is not in it; even as the Psalmist says, "The wicked, in the pride of his countenance, will not seek after God; God is not in all his thoughts." (Psalm 10:4.) He seeks only for the life of the world. He does not think of heaven and eternal life. "God is not in all his thoughts." How true is this of the average man of the world at the present day!

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     The natural man is, by birth and inheritance, inclined to the evils mentioned in the commandments,-theft, fraud, adultery, murder, hatred, false witness, lying, covetousness. He is not inclined by birth to love God and the neighbor. He loves the evils seated in his natural mind, and takes delight in thinking about doing them. If a man does not see this to be true, it is because he is not yet gifted with spiritual sight. If he does not have this sight, let him kneel down and pray the Lord to give it him. Then let him rise and fight for it. Pray for light to see the laws of God, and for strength to keep them. "If thou wilt enter into life, keep the commandments." Every law of order, every truth, is a commandment of God.

     The Scripture speaks of other commandments besides the commandments of God. It speaks of the commandment of men, even as our Lord said in the Gospel, "But in vain do they worship me, teaching for doctrines the commandments of men." (Matt. 15:9.) These were the traditions of the Jewish Church, by which the men of that nation were governed, rather than by the direct teaching of the Mosaic law. In the world now, the commandments of men reign supreme. They pervade all human thought and life, and the commandments of God have but little place; and the words of our Lord apply now as formerly, "Ye have made the commandment of God of none effect by your tradition." (Matt. 19:6.) And so we read that " the Son of Man hath not where to lay His head." (Matt. 8:20.) But for a small remnant, no flesh could be saved. (Isaiah 1:9.)

     The restraints of the outer world produce an apparent state of order. Keeping the commandments of men makes it appear as if the individual had entered into life. He has entered into the life of the world, and he is called by men a good citizen, and perhaps a saint. But where does he live spiritually? Where is his soul's dwelling place? What kind of people is he among in the spiritual world? Who are his friends there? Little does he know that, in doing what men have commanded, he has merely covered and concealed his evils. They are hidden from view, but they are not removed; and in the other world they will break forthwith violence; throwing off all outward restraint, he will live openly that life of evil which he has lived inwardly here; and he will never desist until terrible punishments are visited upon him by other spirits who are worse than himself.

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From then onward he will be under the rule of abject fear, and happiness will be a thing unknown. It is the will of God, and of His merciful provision, that this direful state of things can be prevented, forestalled-if man wills. If God wills, and man wills, all eventualities are open, all things are possible.

     God wills always. The operation of the Divine Love for salvation never ceases. And God ever provides the means, but man must will and act in full freedom, as of himself from God. He must look to the Lord, pray to Him for help in the dark hour that comes over his little world, the world of his thought and affection, and in his struggle against his conscious evils, against the evils that he sees and knows. Until this be done, until man looks to the Lord, there is no road opened into heaven, and where there is no road there is no communication, and where there is no communication there is no conjunction. For so long as man does not look to the Lord when he desists from evil, the root of evil is not removed, and the spiritual mind remains closed, which is the closing of heaven and the removal of the Lord's presence. Let it be made plain that a man cannot radically desist from evil so as to remove it, unless he at the same time look to the Lord.

     All shunning of evil without looking to the Lord is vain and empty effort. There is no effect produced except on the outside before the world. There is no change in the interiors of the mind. The man in his heart is the same as before, and perhaps worse, descending lower towards hell. Looking to the Lord in the midst of combat, in the midst of trial and temptation, in the midst of effort, in the midst of the daily work, is the one thing needful. This is internal worship, the worship of the life, for which the worship of the sanctuary is a preparation. "If thou wilt enter into life, keep the commandments."

     As has been said, keeping the commandments includes the whole of worship, external and internal,-the worship of the temple, and the worship of the life. Worship in the temple is at stated times, but the worship of the life is all the time. This is what the Lord meant by His words, "Men ought always to pray and not to faint." (Luke 18:1.) But can a man always be occupied with prayer, never ceasing?

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What the words appear to mean cannot be done, but what the Lord really meant can be done. It can be done, and is done in the internal mind and heart of the regenerate man. If it were not so, the Lord would not have said it. But the Lord knows infinitely better than we, knows that no man can occupy himself continually in deliberate and conscious prayer. Yet the Lord says, "Men ought always to pray and not to faint." To understand these words, we must know that there is external thought and internal thought, or conscious thought and unconscious thought. The unconscious thought is from the activity of the inmost or ruling love. The ruling love, which is the man himself, is always thinking, always seeking, always praying, for that which it loves, for that which it desires above all things, whether evil or good. For the evil man is also perpetually praying for that which he loves; but his prayer is to the devil, even though outwardly it may be to God. This perpetual prayer, this perpetual thinking and loving in the secrecy of the interior mind and life, where man actually lives, makes its appearance at times in the outer or conscious thought or action. But it is not in this outer life that man is to pray, or can pray, without ceasing.

     The Lord God does not command that which cannot be accomplished, that which it is impossible for man to do. Yet He says, "Men ought always to pray, and not to faint." And so there must be perpetual prayer. It takes on the appearance of a command, because there is something for a man to do, that such prayer may come into existence and remain permanently active in him. The state of perpetual prayer is brought about, established in his inmost life, by means of the deliberate and conscious effort of man in his outer thought and conduct. The life of the text, into which a man is to enter by keeping the commandments, is the life of the internal man, of which we have been speaking. A man must consciously keep the commandments, must shun the evils which he has in himself as sins against God, and perform the works of charity, the uses of his daily function, all as of himself from the Lord. Then he enters into life, but into a life concealed as yet within him. " If thou wilt enter into life, keep the commandments." It is the life of heaven within him in his interiors, but not yet made known to him, because heaven itself is not yet consciously revealed, and will not be revealed until after the death of the body.

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It is thus that we actually enter into life, that is, into heaven, while still in the world,-into a life of perpetual prayer. For the angels of heaven are always in prayer to God, not the perpetually conscious prayer of the old theology, but prayer, an inward looking to God in every thought and feeling, even when occupied with the daily functions of the angelic life. "If thou wilt enter into life, keep the commandments,"-into the life of the internal man, into the life of heaven, yea, even into the life of the Lord. It is thus the state of heaven itself of which the Lord is speaking, and of life in heaven, when He says that "men ought always to pray, and not to faint." And it is of life in heaven that the text speaks, when it says, "If thou wilt enter into life, keep the commandments."

     We are not without instruction on this subject. The teaching of the new revelation concerning it is frequent and direct. Let us hear the Arcana Celestia. "He that receives faith, and has it, is continually in remembrance of the Lord, even when he is thinking and speaking of other things, and even when he is performing his public, private, or domestic duties, and even though he is ignorant at the time that he remembers the Lord; for the remembrance of the Lord by those who are in faith reigns universally, and what reigns universally is not apperceived except when the thought is determined to it. . . . Hence it may appear what is meant by the obligation to be continually thinking about the Lord, about salvation, and the life after death; all who are in faith from charity do this." (no. 5130) We see, then, what is meant by the words of the Gospel, that men "ought always to pray and not to faint." And into this state, into this life, every one is introduced who keeps the commandments of God while he is still in the life of the body.

     By the life of the text, then, is meant the state of internal worship, into which a man is introduced by external worship, namely, by the worship of the temple, by the worship around the family altar, by the worship of the individual in the privacy of his chamber, by the life and practice of piety in general, by desisting from evil works, and by the faithful performance of the daily work; all of which are meant by keeping the commandments, by means of which a man enters into life.

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     Then comes the consideration of the instrumentalities of worship; for there must be instrumentalities that anything may be accomplished. These are many and various, but we are unable at this time to consider all of them, and we can, in fact, make a dosing remark on that instrumentality of worship,-this house in which we are assembled today, on the third anniversary of its setting apart and dedication to the worship of the Lord Jesus Christ, who has been revealed to us now in His Second Coming as the one only God of heaven and earth.

     This temple, this sanctuary, this house of God, that has been solemnly devoted to His service,-let us continue to build it; but let us understand the word build in a large sense; let us not confine the use of that word to the improvement and gradual development of the structure itself, however important that may be, but include all the uses that are comprehended in this very efficient instrumentality; for a temple is for worship, and worship is for life, and life is for heaven, and for the Lord. This is the large view of what is comprehended in the words, Let us continue to build. Improve the structure; make the worship gradually more efficient; stimulate and strengthen the church life and the individual life; fight the battle of regeneration with an energy ever on the increase; think much and think often about heaven, about that heaven now so gloriously revealed to us; bow down before the Lord; worship Him with a greater frequency and a more profound devotion, with a greater humility than before. Then we can all have our part, and do our part, in what is involved in the words, Let us continue to build; fulfilling the words of the prophet Zechariah, "And they that are far off shall come, and shall build in the temple of the Lord; and ye shall know that the Lord of Hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God." (6:15.) Amen.

     Lessons: Deuteronomy S. Matthew 19:13-30. A. C. 1618.

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READING HABIT 1923

READING HABIT       A. W. MANNING       1923

     In offering some comments upon this subject, and referring especially to habitual reading of the Writings with interest and delight, I would first call attention to several remarkable passages in the Spiritual Diary. Concerning libraries in the spiritual world, and those who make use of them, we read as follows:

     Libraries in Heaven.

     "I was admitted into a Library in heaven where was a great number of books. Those who were there were not visible to me, but conversed with me nevertheless. They said that there were books there of the ancients, written by correspondences. In the interior of other Libraries were books written by those who were of the Ancient Churches; and, still further in the interior, books for the Most Ancients, wherefrom the society called Enoch had collected the correspondences which were afterwards of service to those who were in succeeding Churches, which are to be styled the Ancient Churches. There was a vast number who studied the books; and some of them become learned, many intelligent, and others wise. . . .These Libraries are divided into many compartments, according to the faculties of those who studied. . . . And there are also Libraries elsewhere in the heavens, but not public ones, as there. Those who are studying have a communication with those who are in the public libraries, and are instructed thence in matters of doubt.

     "Also, at a distance to the left, are other libraries, likewise divided into compartments; and they are in great number, according to all the varieties of studies and derivative learning. Those who pursue theology study their own doctrinals . . . but are bent by degrees to truer things. But most there do not come to intelligence, but to learning, as also they themselves confessed. At the sides there, are those who do not study in order to become intelligent and wise through their studies, but who think from those things which they have imbibed by means of objects and knowledges, and who, therefore, do not want to read books, as do those who select only those books which are merely of service to the memory, such as lexicons and collections which are for the memory alone. It is granted these to think; and it is given them by the Lord to apprehend what things signify, and to form conclusions as to many things which are of intelligence; the reason being that they have no memory such as others have, but thought instead.

     "Those from the moderns were explored as to whether they were able to apprehend and believe that there are books and libraries in the spiritual world; and scarcely any from the learned could do so.

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It was stated that they had there, from the ancients, very many things concerning correspondences, and explanations of the Word by means of the internal sense; and that there were Most Ancient wise ones there, in the inmost rooms." (No. 5999)

     In a number of passages, Swedenborg speaks of the books of the Writings in the spiritual world, and of how their contents were received, as in the following:

     Bow that which is from Heaven is received by those of the Church at the present day.

     "I heard that many have looked into my books on heaven and hell, etc., and yet have not been satisfied; wherefore, they leave them alone; when, nevertheless, they are arcana of heaven. As I wondered at this, many Christians now in the world, differing as respects life, were instanced,-some who do not care for such things, some who care little, some who are in worldly pursuits, which they prefer, some who attend churches only from habit;. . . and it was discovered that there are very few who receive anything which is from heaven, and that many nauseate and reject it; so that this is the character of men in the Church at the present day." (Spiritual Diary 5931. See 2955, 4422.)

     This was written over 150 years ago, but I am sorry to admit that it is not so very much different in the present state of the world. I will cite one more example:

     "The books about Heaven, and about the Last Judgment, were given to a certain spirit to read through and examine as to whether what is therein is such that it can be printed in Holland and sold at a profit; as I believe he was one who had held such a post in Holland when he lived in the world. . . . He read them through, and said that he found in them such things as could be printed with every advantage. But after some interval, he read them again, and said that they had no merit at all, and would be accepted by nobody. It was hence plain that the first time he had been in illustration, and saw the things which were therein from the light of heaven, but that the second time he saw them from a light resembling natural light. It was also manifest therefrom that Divine Truths are in clearness, and are pleasing, when read in the light of heaven, and are in shade, and consequently unpleasant, when read in natural light." (S. D. 5908.)

     From all these things, we must plainly see how vastly important it is for all of us to study deeply the precious gifts from the Lord, given of His great mercy for our souls. It is clearly a matter of life or death. The above statements prove that all the books which came through the Seer of the New Church came through the world of causes into his mind in the form of affections and thoughts, and by means of angels adjoined to him, inspired by the Lord through the mind of the angel.

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These Heavenly Doctrines came down out of heaven, and are in the Libraries of heaven, and most likely in the Libraries of the world of spirits; so that they are read by angels and spirits. They compose the Second Coming of the Lord. They are for the enlightenment of the coming ages out of the Love and Wisdom of our Heavenly Father,-for the use of his children in the heavens, and for His church on earth. And all this for our redemption and eternal life.

     Are we sufficiently thankful for this precious gift? Or are we, as a Church, lukewarm toward it? Are we, who have this great gift, different from others who are not so blest? Do we allow the books to lie idle upon the shelves, and seldom study them? Do not many of us prefer to read novels and magazines which are nearly all composed by authors who do not accept the Lord? Are not such things, being composed by those who do not accept the Lord, mostly made up of fantasies? Are not the minds of our people largely made up of such horrid fantasies?

     I hear in my inward parts the great distress of our guardian angels, whom the Lord has placed over us, to watch over us and bring us to Him who loves us. Why are we so cruel to these angels, who are doing their all to save us? For we are told that they would gladly take our places, if by that they could save us. The Lord has given us a Library from heaven to help us to Him. And the angels, watching day and night, converse together about the ones in their charge, being fully alive to the heavenly uses given them to perform. They read the heavenly books daily, to help them to be wiser in their charge. Surely they must feel deeply grieved when they are so handicapped by us; when we, to please the evil spirits, read worldly instead of heavenly books. Looking through our brains, they see but little truth, but a maze of falsities and evil affections, which render our angelic guardians helpless to defend us in temptation.

     So the important way for us to assist, is by filling our memories with spiritual truths, which cannot better be obtained than by taking up, and persisting in, an earnest study of those books which our Father, in His mercy, has sent us. If we neglect this duty, we become a prey to our spiritual enemies, and shut the avenues to heaven and our eternal happiness.

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     In such a case, I can clearly picture the grief of an angel, under the fear of losing man to the Lord. Another guardian angel approaching, and seeing her face, inquires: "What is your grief, my beloved?" She replies: "He has been reading a book made up wholly of fantasy, because the author has no idea who God is; there is hardly a gleam of morality in the book, and of spirituality, not a word. I have had charge over him for some time, with a hope at times that I might lead him to our Heavenly Father; but he reads such heavenly books only for selfish entertainment, and to satisfy the whims of his dreadful heredity. I want so much to save him for God, that I could not help grieving when I saw those evil ones approaching, and when, of course, I had to move back. So that is my sorrow, for I am only human; yet it reminds me of our Lord's great grief when He wept over Jerusalem. But you, dear one, are looking bright and happy."

     "Well yes," she said, "but I am very sorry for you. My charge has been reading with much earnestness those heavenly books which the Lord sent down to His Church on earth by the Seer of the New Church. I have great hopes that I shall be permitted, not only to bring her to our Father, for I love her very much, but also that she may help to throw a good influence over her whole family. She is to be baptized into the Church. We must have courage, for Divine Providence has many ways which we, in our state, cannot see."

     And so it is, dear friends. It would be well for us to compel ourselves, until we get the reading habit. Yet we must not read to satisfy our hereditary cravings, but solely for instruction, and that we may help others, as well as ourselves, to get near the Lord. He is the Potter, we are the clay. He is the only life. We must clearly realize that, of and from ourselves, we are truly nothing,-though this may be hard to define to those who are not well read in the Heavenly Doctrines. It is not so hard to understand this truth, however, because it does not depend as much on the education of the intellect as on the purity of the affections. So, if we wish to co-operate with our guardian angels, we must see clearly who God is, and our relation to Him, that He alone is the active; and we must be ever on our guard not to appropriate anything that is solely His. And then God will give us more, and ever more, of His life.

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     There are those amongst us-and many of them of the best-whose genius seems to be based on love only; there are the old and infirm; some cannot see much, and some are partly deaf. These must be taught by our teachers, and the clear heavenly doctrine read to them from the pulpit and in private talks. So let us all make good use of our heavenly books.
OLD AGE 1923

OLD AGE       SENESCA       1923

     "Every age has its own delights, and is successively introduced through them into the things that belong to the age following." (A. C. 4063:4.)

     A burning question to a woman looking toward her old age is,-What can a woman over fifty have, of delight, that will keep her contented and happy in her declining years? This is especially the question of those whose nature has been that of a home maker and keeper.

     Ida Tarbell, in her book, The Business of Being a Woman, says: "Every woman, at any age, is the center of a whirl of life. The health and happiness of the future of those that are in this whirl are affected by what she is and does, and the heart of her existence lies in what she does for those who come into immediate contact with her. Each added year brings new ramifications and new obligations that will knit more firmly into the lives of those who come into her environment. Through those near her, and through them into their surrounding environment, her influence is widened; and in this way, though she is in a state of rest and quiet herself, her influence reaches far afield-perhaps into far distant lands. Yet this is accomplished in a perfectly natural way, and through familiar channels, within the circle of her own home life."

     We know that this is true; but the use and potency of this influence or sphere can come only through the acknowledgment that life is granted to her from the Lord as a gift or loan, or a talent, which, through trade in her own walk of life, she multiplies ten or a hundred fold.

     The test time in a woman's life are the years between forty-five and sixty. It is then that her active uses slip away from her; in fact, she loses her interest in them, because of their very activity.

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'Tis then that she begins to feel useless. With a married woman, motherhood, in its restricted sense, is then past. She has long been in the state of delight that comes in the bearing and rearing of a family; but that being removed, the new state arising from the loss of that familiar delight leaves her with a divided heart and mind. Memories of past pleasures cling and haunt; yet the release from cares and responsibilities brings a sense of rest that she somewhat resents, even though she enjoys it. The state is similar with unmarried women who have been engaged in active uses.

     What can a woman do that will prepare her to pass from the delight of one state into a fulness of delight in the next, especially in the last one,-old age? In looking forward to this state, which must come to every one, and which, with many, is faced with fear and dread, there should be a gradual preparation in every preceding age, that there may be delights receptive of, and responsive to, those of the succeeding one. This from infancy. "As man advances in age, he insinuates particulars into the generals of infancy, and then into particulars he insinuates singulars." (A. C. 4345:4.)

     There should be times in the life of a woman when she enters an inner room and sorts out her life-making material, choosing and organizing into forms of use those things which she loves the most, and which she feels will be of eternal joy to her. These she should set apart, and take time to inspect and add to. There will be a time later when she realizes that these are valuable treasures-that she will take joy in sharing them with others. If she finds that they enjoy them as she does, there will grow up a bond of friendship which will widen and strengthen with the years. Similar to the Chinese custom, there will be festive days, when these friends will bring new treasures to add to her store-and to these she will give in return gifts of gratitude from her best beloved chests.

     Some of these friends are still in the natural body, some in the world of imagination. The latter leave gifts of all sorts, and return again and again by pressing invitation. And then, the dear spiritual friends,-"those angel faces, which she has loved long since, and lost awhile!" If, through her life, she has made a practice of this daily close communion in this inner chamber with these dear ones, has felt the sphere of real conjunction with them, and this on many different planes, finding an increased delight in the mutual interchange of love and interest, then, from this inner chamber she will go forth to her daily life, radiating through all her uses a sphere of serenity-of philosophic repose. Storms will not alarm.

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She will feel no sense of danger, for she has come into the harbor of eternal verities. She has gained an abiding belief and trust in the leadings and rulings of Divine Providence. She has succeeded in solving successfully the problem of her life. She has conquered self. Then those around her, coming into her sphere, will feel its cheerfulness, usefulness, and understanding.

     In a home where such an influence exists,-the influence of "life conquered and overcome,"-youth will find certainty; struggling young manhood and womanhood, strength; skeptical, disillusioned, middle-aged human beings, who have found-the crust of life but thinly covering a world of hypocrisy, will find belief! And to those who delight and have joy in eternal things will come deep and abiding companionship,

     For such an one has built her House of Life on a foundation of Truth, and the sphere that goes forth from it is just judgment. No blast of life can level it. Such a woman is spoken of as having strong individuality, as being stable minded, as having a helpful character,-a woman of influence.

     She has come into an old age full of the delights of wisdom. She feels no loss of the pleasures that once were essential. She is happy in the thought that others are going through and enjoying those states. She keeps in touch with them, through those who come and go. They interest her only so far as they are an outward expression of some inward joy, derived from some similar pleasure in her own life, and recalled to memory now through being revisualized for her. She is happy in the echo of the young, strong voices, but she has no desire to join their song, though her heart is in full unison with it, and beats strongly to its rhythm. She can visualize the invisible heavenly choir that goes forth to join them in their movements. Among them, she may recognize those who, perhaps, have been led to seek and find happiness in their uses through her guidance. She smiles at them, and waves to them a greeting of love and cheer, which they receive with smiles of happiness and appreciation. Without regret, she sees them press forward and pass out of sight. She turns into her House of Life, peopled with loved ones,-children-youths-young lovers-conjugial partners and well-beloved friends,-also willing servants to do her bidding;-there is no lack, for with her understanding-heart she is able to enter into the joys and sorrows of each and every one.

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     There is no looking backward with sadness, no looking forward with doubt. A wave of longing may come swiftly now and then that "the harvest was ripe," but is as swiftly followed by willingness to wait until "His will is done on earth." She is not inactive; there is anticipation of that coming event which keeps her heartbeat strong and her life-blood warm. She has much to do to keep her household well-ordered and lamps trimmed and burning, so that when the crystal door, which for years has but lightly shut the world of everlasting and increasing delight from this world of fleeting joys, swings open and closes softly behind her, she scarcely realizes it, so fully has she already entered into and enjoyed the delights of that Promised Land.

     Only those who are shut out, and must look at her joy through that closed door, will have any sense of loss. At first, they will miss the joy of association with her in that inner chamber; but they soon find that its counterpart has been built in their own houses, through her influence. And here their old friend will still enter in and commune with them, and they will realize that there is no death-nor old age-but only growth in delight, from infancy to perfect womanhood and manhood, into the image and likeness of God.
     SENESCA.

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REFLECTIONS IN THE WAY TO WISDOM 1923

REFLECTIONS IN THE WAY TO WISDOM       J. W. MARELIUS       1923

     (A paper read at the Chicago District Assembly, 1922.)

     If you would ascend with me, my friends, the heights of sublime verities,-the delectable mountains of heavenly wisdom,-it were incumbent upon us to seek the companionship of our illumined revelator. For our guidance, then, let us take that monumental exposition of angelic wisdom, the work entitled Divine Love and Divine Wisdom, which may be regarded as the culmination of our guide's life-long search for the human soul. The path that we must follow, to attain heights not hitherto reached by finite minds, is here plainly staked out. It is for us confidently to entrust ourselves, in our toilsome ascent, to the leading hand of our enlightened guide, that we may be assured of attaining the heavenly goal we have set before us.

     To lighten our journey, he has provided five resting-places in the way, and there we may take a needed rest, ere we resume the march toward the heights that beckon us beyond. But at the very entrance to the path that will lead us onward and upward, a sentinel informs us of the watchword which it behooves us to heed carefully and ponder deeply, that we may walk with confidence upon the rugged way to the desired goal. Hear that momentous watchword: "Love is the life of man!" These words are the key that opens the way to our further advance. What follows is but the unfolding of their full meaning. They are the answer to the yearnings of the ages. In vain have philosophers offered their self-made solutions of the weighty questions: Man, what is he? Whence? And whither is he destined? It was reserved for the messenger of a new dispensation to bring the answer from the heavenly realm to perplexed humanity. May we recognize its full import, meditate upon it, endeavor to understand it, and treasure it as one of the most precious jewels in the crown of the Church and Churches!

     On this, the first stage of our upward journey, our illumined guide shows us that God alone, or the Lord, is Love Itself, because He is Life Itself, and that angels and men are merely receptacles of life from Him. Furthermore, that His Love and Wisdom are Substance and Form in Themselves; that, from these, all things in the universe have their origin; and that the uses of all created things ascend from ultimates to man, and through man to God the Creator. Such is the first unfolding of the aphorism that "love is the life of man."

     We are now enabled to proceed on the second stage of our journey. And here we catch a glimpse of that spiritual sun from which streams the heat and light by which we have been enabled thus far to advance.

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We here learn that this sun is not God, but the proceeding of His Divine Love and Divine Wisdom, perceived by the angels as heat and light, and that its apparent distance is due to the variant reception of the Divine Love and the Divine Wisdom by the angels. We are further instructed that where the Lord appears as a sun is the east, to which quarter the faces of the angels are constantly turned, in the same manner as every spirit and every man turns himself to his ruling love. From this sun, moreover, as the first finite proceeding from the Lord, the universe was created. But from the natural sun, which is pure fire, and therefore dead, nature originated, which, consequently, is also dead. Without these two suns, however, the one living and the other dead, no creation is possible. The ultimates, of creation exist to the end that all things may return therefrom to the Creator.

     We have now reached our second resting-place, from which we may calmly view the path over which we have advanced, and then proceed on the third stage of our arduous journey. Here is presented to us the vast importance of the law of degrees, which governs and permeates all things, from the Infinite to the finite, from the spiritual to the natural. Our attention has also been directed to the moot question of theologians from time immemorial, namely, that of the origin and nature of evil. This question is clearly elucidated, and in a way that powerfully appeals to our rationality. In the solution of this vexed question, no violence is done to reason, or to our conception of the Lord's attitude toward frail and fallen humanity.

     On attaining the fourth stage, a momentous truth is revealed for our contemplation, namely this, that the Lord from eternity has created all things from Himself and not from nothing. This is a vital truth, entirely opposite to the prevalent opinion, fostered by theological misconception.

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It is also confirmed by that common sense saying, that "out of nothing, nothing comes"-"Ex nihilo, nihil fit." We further learn that the Lord could not have created the universe unless He were Man, and that He accomplished this by means of the spiritual sun. Use is the end of creation, and there is a constant endeavor in the earth to Produce forms of use in some image of the Creator, thus of the Infinite and Eternal; and since all forms of use have reference to man, they also attest that God is Man. Uses are manifold,-those for the support of man's body, for the perfecting of his understanding, and for his perception of what is spiritual. There are also evil uses, not created by the Lord, but originating together with the hells. The perpetual influx from the spiritual world into the natural produces uses in the animal and the vegetable kingdoms. From this it follows that nature produces nothing of itself, but that the Divine, by means of the spiritual sun, produces everything.

     At last we are prepared to enter upon the fifth and final stage, in our progress toward higher and still more internal conceptions of our spiritual nature. In the vista which now opens before us, we are led to perceive the Lord's habitations with man, that they are the will, in which His Divine Love may dwell, and the understanding, formed to be the abode of His Divine Wisdom. These receptacles we find in the brains, from which they are present in every part of the body. Here we find the origin of man's life, with its derivations in the body; and we are admonished that, such as is the life in its origin, such it is in the whole and in every part. Such as is the love, such is the wisdom, and such is the man.

     For the guidance of our understanding, we are here presented with a picture of the law of correspondence, as applied to the relation of the mind, i.e., the will and the understanding, to the heart and lungs of the body. In studying the anatomy of these organs, and their reciprocal functions, we may gain a clear understanding of the reciprocal action of the will and the understanding, since their action upon one another is completely mirrored in the reciprocal action of the heart and lungs. From this correspondence; many arcana not hitherto known concerning the will and the understanding, and concerning love and wisdom, may be disclosed. This sublime truth enables us to gain a conception of these truly human faculties more rational than ever before possible.

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This phase of the subject of our discourse deserves the most serious attention of all earnest students of the Heavenly Doctrine. Much more is given us on this most impressive subject than can here be presented. Suffice it to point out, that a close study of this particular subject will richly repay the efforts of the interested reader.

     We have now reached the goal which we set out to attain; and although, in our laborious ascent, we have been obliged to pass many important views unnoticed, We may with profit recall briefly some of the scenes we have witnessed on our way.

     When entering upon our journey, a magic key to the understanding of the marvels presented to our view was given us, namely this: "Love is the life of man." We have seen the different applications of these fateful words, one being that Divine Love is the fountain from which all human love flows; that man is only a receptacle of that Love, the form of which, with man, is understanding, but with the Lord, Infinite Wisdom. Next, we learned of the existence of the spiritual sun, that it is living, while our natural sun is pure fire, and thus dead; still, that no creation is possible without the two suns. The doctrine of degrees was also imparted to us. We learned of their presence in all things, from mind to matter, and that they are of two kinds,-the discrete degrees, or those of end, cause, and effect, and the continuous degrees, comparable to that of light passing into shade. Another important lesson imparted to us was a rational conception of the origin of evil. The essential truths of the nature of creation were also presented to our view. Its origin from the Lord was shown, and the fact was emphasized that no creation is possible if God were not a Man, from whom there is a perpetual influx into all things, His life flowing into the receptacles prepared to receive it, which in man are the will and the understanding. The mysterious connection of the mind and the body was made clear by the elucidation of the correspondence existing between the heart and the lungs and the will and the understanding. Finally, we were brought to realize the true end of creation, namely, that man may know the Lord and love Him and the neighbor, which is true wisdom. Our goal is thus attained, and we now find ourselves in the Palace of Wisdom, at the summit of the delectable mountains of the Lord, which was the aim of our endeavor.

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DOCTRINE OF GENUINE TRUTH 1923

DOCTRINE OF GENUINE TRUTH       Rev. F. E. GYLLENHAAL       1923

     The spiritual sense of the Word may be investigated and seen only by one who has three qualifications: (1) the doctrine of genuine truth, (2) some knowledge of correspondences, (3) illustration from the Lord. (De Verbo XXI; S. S. 25, 26.) This is the Divine teaching, and it indicates clearly the preparation that must be made by any one who desires to see, not from others, but for himself, the spiritual sense of the Word. The investigator must possess all three qualifications, since one or two of them will not suffice for the "seeing" of the spiritual sense. The three essentials are interdependent; the more equally they are in the investigator, the fuller, the deeper, and the clearer will be his vision.

     At once the question arises, in the mind acquainted with the general doctrines of the Writings: Has not the spiritual sense been revealed? Also a further question: If the spiritual sense has been revealed, can it not be read and heard, as is the case with the literal sense? If the spiritual sense has been openly revealed, in the same manner as the sense of the letter, then obviously the three essentials stated above seem to be unnecessary. It is true that the spiritual sense of the Word has been revealed; but that revelation is a Divine work, and the perception of its genuineness can only be had by one who receives it from the Lord after doing such human work as will open and dispose his natural mind for perception and acknowledgment. God Himself stood revealed to men in the Person of the Lord Jesus Christ; yet men did not see God. The Old and New Testaments are God's revealed Word; yet few men have seen them as the Word. The same is true of the spiritual sense of the Word. It is revealed, but it can be investigated and seen only by one who has the three essentials stated above. Others may have a knowledge of the revelation of that sense, without being able to see the sense itself. But the seeing of the spiritual sense itself, not a mere knowledge concerning it, is the subject before us.

     The doctrine of genuine truth is the first essential. The mere knowledge of it as something outside one's self is not what is meant, but that doctrine within one-made part of one's life.

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The statement is: "From the doctrine of genuine truth, the spiritual sense may be seen." The doctrine, as merely an aggregation of scientifics and cognitions from the Word, will not give spiritual light, but the vivification of it by love, which is life, will do so. It is then from that doctrine, when there is some knowledge of correspondences and illustration from the Lord, that the spiritual sense may be seen. Also, it may then be seen in the letter of the Writings, as well as in the letter of the Old and New Testaments.

     The word "doctrine" is used variously in the Writings. The Lord is Doctrine. The Word in all its senses, including the literal, is Divine Doctrine. Therefore, in written Divine Revelation, such as is the Word of the Old and New Testaments, and of the Writings, we have an immense body of Divine Doctrine. In the two Testaments it is clothed, for the most part, in appearances of truth; but in the Writings, it is mostly in the form of genuine truth. The Writings, therefore, are a standard, an authority, by which the investigator of the spiritual sense must be guided in his derivation of the doctrine of genuine truth from both the Testaments and the Writings.

     Since the Writings are written, for the most part, in the form of doctrine of genuine truth, it may be supposed that they supply the first of the three essentials, and that additional doctrine of genuine truth is unnecessary. It is true they contain the whole doctrine of genuine truth, regarding it in one sense; yet the iterated teaching of the Writings is, that man is to draw this doctrine from the letter of the Word. The perception of the spiritual sense will depend on the derivation of such doctrine. Likewise the development and progress of the Church as a whole will depend upon the doing of such work by its members.

     We have, then, a doctrine of genuine truth that is Divine and infinite, and we may have a similar doctrine that is human and finite. Both are included in the first of the three essentials for the investigation and seeing of the spiritual sense. Note, however, that the doctrine we have described as human and finite is such only in the sense that it is formulated by man. The doctrine itself is Divine and infinite, but its formulation by man, however exactly and excellently done, distinguishes it from written Divine Revelation.

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As we read in the Arcana: "It is said 'by means of truths of doctrine in enlightenment from the Lord,' because truths from the Word are to be fitted together into doctrine, in order that they may serve for use, which is done by those who are in enlightenment from the Lord." (101052.) "They who are thus illumined apprehend the Word in accordance with its interior things, and therefore make for themselves doctrine from the Word, to which they apply the sense of the letter." (9382.) The "truths from the Word, fitted together into doctrine so as to serve for use," or the doctrine made from the Word by those in enlightenment, is what we mean by the doctrine of genuine truth formulated by man, which doctrine is to be distinguished from Divinely revealed doctrine.

     The source from which the doctrine of genuine truth is to be drawn is the sense of the letter of the Word; and afterward it is to be confirmed by that sense. We may summarize the mode of its derivation as follows: Doctrine must be drawn from the sense of the letter of the Word by a comparison of passages, and not by correspondences only; then doctrine must be drawn from that doctrine, and this must be confirmed by the sense of the letter of the Word. (See S. S. 50-61, A. C. 72333.) The doctrine is to be drawn from doctrine, because generals must precede particulars; likewise a general doctrine is to precede a particular doctrine. For example, the particular doctrine that the Lord Jesus Christ is the one God, and that He is the Jehovah of the Old Testament, must be drawn from the general doctrine concerning the Lord in the two Testaments and the Writings; the first of which is, that there is a God, and that He is one. When this particular doctrine has been drawn forth, it must be confirmed by the sense of the letter of the Word.

     The doctrine of genuine truth is that doctrine which appears in the sense of the letter as true, and which really is true. The comparison of passages on the same general subject, when there is at the same time illustration from the Lord and some knowledge of correspondences, will yield the general doctrine from which may de drawn the particular doctrine.

     Returning to De Verbo XXI (and the same will apply to S. S. and other books of the Writings), we note that the phrases, "the spiritual sense of the Word" and "the sense of the letter of the Word," obviously refer specifically to the Old and New Testaments; and so the question may be asked: Is there any application of this doctrine to the Writings themselves?

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In other words, are the three essentials required for the investigation and seeing of the spiritual sense of the Writings, or of the spiritual sense in the Writings? and is doctrine to be drawn from the sense of the letter of the Writings?

     If the Writings are not the Word, there certainly is no application. If they are the spiritual sense, it will be evident that there must be some application of the three essentials, unless the spiritual sense is nakedly revealed in them, so that "he who runs may read." But, granted they are the Word and a Divine Revelation of the spiritual sense, it should be clearly evident that this sense can be investigated and seen only by means of the three essentials we are considering. If this is true, then, in order to investigate and see this spiritual sense in the Writings, it is necessary to draw doctrine from the sense of the letter of the Writings, which can be done only by a comparison of passages; in fact, in a manner altogether similar to that we have already stated.

     There is a statement in De Verbo which strengthens this conclusion. It reads: " Since, therefore, the truly spiritual sense of the Word is from the Lord alone, it is not allowed any one in the natural world or in the spiritual world to investigate the spiritual sense of the Word from the sense of the letter, unless he be wholly in the doctrine of Divine Truth and in illustration from the Lord." (XXI). The investigation of the spiritual sense in the spiritual world cannot be from the sense of the letter of the Word on earth, but must be from the sense of the letter in that world. The Word in all the heavens must have both a sense of the letter and a spiritual sense; and the same three essentials required on earth must also be required in heaven. The spiritual sense of the Word in the spiritual heaven, for example, would be the celestial sense in our series.

     The law, concerning the confirmation of doctrine drawn from the sense of the letter by means of that sense, is a Divine law; and hence, in giving Divine Revelation, the Lord could not himself act contrary to it. And so we find the old Testament confirmed in places by means of the Ancient Word, the New confirmed by the Old, and the Writings confirmed by both. In this connection, it is important to note that, in each Testament, and in the Writings, the doctrine of genuine truth is also confirmed by its own sense of the letter, which probably is one reason why there is so much apparent repetition in all three.

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It is well known that the Writings quote themselves and refer to themselves for confirmations of doctrine.

     Is it true that Swedenborg was required to confirm every doctrine he wrote by specific passages collected from the two Testaments? If they were his writings,-his doctrines,-this must have been required of him; and the same must also be required of every man of the Church. I do not understand it so. I believe the sense of the letter of the Writings, together with the sense of the letter of the two Testaments, is that sense from which every doctrine of genuine truth,-all of which have been revealed, though not stated in words,-may be confirmed. The warning is against confirming doctrine by means of human writings and illustrations from nature, and is not against confirmation by means of Divine Truths. Consider this statement: "But doctrine is not only to be drawn from the sense of the letter of the Word, but it is also to be confirmed by it; for if not confirmed by it, a truth of doctrine appears as if only the intelligence of man were in the doctrine, and not the Lord's Divine Wisdom; and so the doctrine would be like a house in the air, and not upon the earth, thus without a foundation." (S. S. 54.)

     The fact is, that it has long been the custom in the New Church to derive doctrine from the sense of the letter of the Writings, and to confirm it by that sense; this being done by a comparison of passages, as well as from the sense of the letter of the two Testaments. And this procedure seems to be in entire agreement with the statement in the Arcana Celestia: "Doctrinals being from the Word does not make them Divine Truths, for any doctrinal thing whatever can be hatched from the sense of the letter of the Word; thus, also, what is false can be taken for what is true,. . . but not if the doctrinal is formed from the internal sense." (72333.)

     Not only have false doctrinals been hatched from the sense of the letter of the two Testaments, but, in the New Church, such false doctrines have been hatched from the sense of the letter of the Writings. For examples: (1) That the Writings are not the Word, and not even a Divine Revelation, but Swedenborg's writings. (2) That the world-the earth-will come to an end, and be destroyed.

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(3) That the hells are not eternal. (4) That the Lord, when on earth, had only one nature-the Divine; this idea being a recrudescence of the old monophysite heresy, but drawn from the sense of the letter of certain passages in the Writings. (5) That spirits and angels are bodiless. These, and other notions have been "hatched" from the sense of the letter of the Writings principally, and have been refuted by the doctrine of genuine truth, drawn from the same source by those who perceived the true internal meaning of the passages advanced in support of the false doctrines, and of others not given as confirmations. This is in entire agreement with the continuation of the Arcana number just quoted; for it adds: "The internal sense is not only that which lies concealed in the external sense,. . . but also that which results from a number of passages of the sense of the letter rightly collated, and which is apperceived by those who, as to their intellectual, are enlightened by the Lord. For the enlightened intellectual discriminates between apparent truths and real truths, especially between falsities and truths, although it does not judge concerning real truths in themselves." (7233.)

     The New Church has derived, and continues to derive, doctrine of genuine truth from a study of a "number of passages of the sense of the letter" of the Writings "rightly collated," and the genuine doctrine "is formed from the internal sense" of such passages, for they undoubtedly have an internal meaning which can be no other than their "internal sense."

     If, on the other hand, the Old and New Testaments alone are meant by "the sense of the letter of the Word," in which case the Writings would be completely ruled out, we are faced with many difficulties, among them the following: "Doctrine is to be drawn from the sense of the letter of the Word, and to be confirmed by it. The reason is, that the Lord is present there and not elsewhere with man, and enlightens him and teaches him the truths of the church." (S. S. 53.) If we limit the phrase, "the sense of the letter of the Word," to the two Testaments, it surely follows from the above quotation that the Lord is not present in the Writings, does not enlighten by means of the Writings, and does not teach us the truths of the church in the Writings!! If this is true, they speak truly who say that the Writings are Swedenborg's own writings, and that they are not the Word.

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     Again we read: "It is most important, therefore, that man study the Word in the sense of the letter; from that alone is doctrine given." (S. S. 56.) Exclude the Writings from the meaning of the phrase, "the sense of the letter," and it inevitably follows that the study of them will not yield any doctrine of genuine truth!

     It is worthy of note that the very doctrine we are considering is to be derived, principally at any rate, from the sense of the letter of the Writings. It may be possible to derive it from the two Testaments, but I submit this would be difficult of accomplishment. There are doctrines which can be more readily drawn and confirmed from the two Testaments alone, but even in respect to them, we require the authority of the Writings and their guidance, or the doctrine of genuine truth found revealed therein; for, without the Writings, we could not be convinced of the genuineness of the doctrine collected, or of the truths from the sense of the letter of the Word fitted together into doctrine. As a matter of fact, now that we have the Divine doctrine of genuine truth, what is generally done, probably, is this,-we use the two Testaments to confirm the doctrine that is found in the Writings or drawn therefrom.

     However, we can all agree that there must be the three essentials in all investigation and perception of the spiritual sense of the two Testaments; also, that the doctrine of genuine truth is to be drawn from the sense of their letter, and afterward confirmed by it. This will be a common platform on which we can consider the whole subject. It is the Word of the Lord we are considering; and since the Word, from its celestial to its sensual, is all equally Divine and infinite, we can do no injury to it by applying to any portion of it anything we have derived from it which may rightly, that is, correctly and exactly, be applicable only to some other portion of it. The complete Word has been given for us to study. Without a doctrine of genuine truth, we will not be able to understand the Word, and will not be able to resist and overcome evil. For doctrine of genuine truth is essential; otherwise, the Word is like a candlestick without a lighted candle in it, being neither guide for our feet nor protection for our souls.

     This is as true of the Writings as of the two Testaments. Hence the Church, as it acquires, throughout the coming ages, a heritage of genuine truth, derived by the enlightened from the sense of the letter of the Word and confirmed by it, will be able to enter ever more interiorly into the investigation of the spiritual sense, and will enjoy ever clearer, wider and deeper vision of it.

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OUR USES TO THE SPIRITUAL WORLD 1923

OUR USES TO THE SPIRITUAL WORLD       Rev. E. E. IUNGERICH       1923

     (At the Funeral of Mrs. Susan M. Coffin, Bryn Athyn, December 21, 1922.)

     The departure of a beloved friend to the more interior planes of the Lord's universe opens a heavenly door, for the moment, to the dear ones she has left on the lowest or terrestrial plane. We have for the moment a closer tie with that other world, and such a situation is not to be neglected as an opportunity to strengthen ourselves intellectually in what can be learned about the new horizons of life that are opening before her whom our affectionate interest follows.

     Our strong natural ties of kith and kindred make it difficult to realize that spiritual ties are based purely on a mutual compatibility of aims, interests, and heart's desires, and that she will soon journey to meet her spiritual kindred, many of whom were unknown to her on earth, and some of whom may have lived in other ages, or come from other regions of the inhabited universe.

     The natural appearance is that this world is quite unconnected with the world of the hereafter. The natural man also reasons that it is our business to take care of such natural needs as shelter, food, and clothing, and to organize a society in which every man will be enabled to get an equable share of these natural advantages. He also reasons that, if there are societies of human beings composed of those who have been resurrected from the dead, and if there is a God who loves all men, we can trust Him to take care of us when we pass from our present to our future state. When such a mode of reasoning becomes second nature to any individual, he is led to look upon those who read the Word, and who frequent temples, as weak and timorous persons who lack the spiritual fortitude and trust which have made him confident that God will take care of him without his doing any of these things, provided only that he attend sedulously to his worldly duties.

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If he has any definite concept of the state of human society in the hereafter, it is associated with hypothetical, unknowable and paradoxical elements, and is also defined as self-absorbed or aloof, and not, save remotely and superficially, connected with earthly society in the sense of interchanging uses of mutual service. There is teaching to the effect that a similar notion of the aloofness of their world from ours prevails with many spirits also.

     The profound verity is, however, that nothing transpires in either world without its rippling waves beating on the shore of the other. The Lord operates more directly with one of these two societies in one way, but also more directly with the other in another way. It is incumbent on each of these two societies to draw near to the Lord by the channels of His specially direct operation with them; and when they have done this, they are not to "bury the talent" thus received, but to traffic with it, so that its services shall go to the other side.

     We are prone to forget our uses of service to the hereafter, and often it is only when one of our dear ones has gone over to the other state that our concern is aroused. Our affection then goes with her, and we feel like remembering the things she was interested in, and perhaps doing, as a family ritual, many of the things she loved. But in this affectionate persistence of our thought about her, we are also serving her spiritual kith and bin, with whom she is becoming associated, and so doing a service to the entire spiritual world.

     Care for the aged, and a reverential and religious disposal of the mortal remains of the dead, was the piety or leading virtue of the ancient world, as we read in Genesis with reference to the burial of Sarah and Jacob, and as we find recorded in the books of Homer and Virgil. According to the classical legend, the shades or manes of those whose society on earth had not given them the consecrated burial were kept for ages on the hither side of the river Styx, and so withheld from crossing to the Elysian Fields. To those who might think this pagan legend a mere invention of the imagination, and not as containing a profound verity, I would offer the following teaching from the Adversaria, which was set down by Swedenborg in commenting on the Genesis account of the death of Jacob:

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     "The body must first die, and be buried, before its vital parts can be separated and so rise up into life. As the body, so also the things which ding to the animus, and those which cling to the intellectual mind. These must similarly undergo a death, and be dispelled, before he can rise up into life. This, as was said, happens successively, or with the passage of time. In the meanwhile they are called the manes. This is the reason why everyone today, as well as in ancient times, chooses out a place of burial where the bones may rest and the manes abide. . . . They are guarded, so that their manes,-the name given to those who have just been resuscitated,- may not be infested by evil spirits. This is why it has been implanted in every man to choose a place of burial for himself, in order that his bones may rest, and the departed thus be gathered to their people. In this way, they come at once into the society of the celestial angels who guard that place. . . . Without love, no life is ever accorded, and, in fact, without a love which is from God the Messiah. This is the heat which is infused into those who are called manes, and which, in a moment, like a hash of lightning, dispels all the things which impede and entangle. Therefore, the Last Judgment is likened to the lightning which came from the east and the west." (2 Adv. 1404, 1383, 1407.)

     The seeming injustice to those who, through no fault of their own, have missed the benefit of a consecrated burial, is due to the law of the dependence of men upon one another. The bundle of our lives is so closely knit that the lapse of one entails suffering on all. Particularly close is the interdependence of those on earth with the spirits of the departed. It is not only the latter who benefit by being with men who are in a receptive state through their devotions, but there is a reciprocal service performed by men to the departed. It was a current belief among the ancients that the gods were fed when men offered them sacrifices. This is true, though not in the commonest meaning of the term. (A. C. 5943.) The truth is, that the spirits of the dead are fed and quickened mentally when earthmen are piously at their religious exercises, be these religious ceremonials or reading and meditation on holy writings.

     "That spirits," we read in the Spiritual Diary, "are informed by the Lord through the medium of man, and that they thus receive knowledge, has been manifested and proved to me from the almost continued experience of two years and three-quarters. The reason is, because they put on the entire man and all things of his memory, and thus id a moment they are in the faculty of learning; it is otherwise with man, who must be instructed from infancy." (Nos. 821, 823.) "There appear to spirits cities similar to cities on earth; hence a London, an Amsterdam, a Stockholm, and the rest.

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The reason is, that every man has spirits in the other life with him, and these possess man's interiors, thus all things of his memory. They do not, indeed, see the world through his eyes, but inwardly in him from his ideas. From thence appear to them ideas of similar houses, buildings, streets, and cities; and they so appear that it is as if they were these. Hence it is that spirits who are with the men of one city have an idea of the same city." (S. D. 5092.)

     We see that it is of the service which we men on earth may perform, to proffer to spirits the riches of our memories, this being the means of informing them in knowledges, and of giving them the sensation of their environments, The way in which we stock our minds, and the kind of studies we pursue, is not, therefore, a matter that merely affects ourselves, but one which also influences our spiritual companions. We are either providing them bountiful repasts, or furnishing material which causes them to leave our society for others; failing which, they come into spiritual dimness or a sort of starvation. Their association with the minds of those on earth who affectionately read the Word is, in fact, the means of weaning them successively from the impurities of grotesque and fanciful notions, which cling as barnacles to their intellectual minds. By this means, the spirit, if he is of such a character as to permit it, may be divested of successive exterior principles, until he comes, as we read (S. D. 781-790) into the inmost plane; being thereby, as noted in the Adversaria (see above), divested of things that "cling to the animus, and those which cling to the intellectual mind," as to which the spirit undergoes a second and a third death.

     On these points we are given the following specific teachings in the Writings: "Although the Word as to the letter is for man, as to the internal sense it is for the angels, and also for those men to whom, while living in the world, it has been given of the Lord's Divine Mercy to be as the angels." (A. C. 2242.) "When, therefore, it is read holily by man, its interiors are then unbound and unwoven, and each heaven thence derives its own." (De Verbo. XI.)

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"For heaven is in its wisdom when the Word is read by man." (A. C. 10452.) The things of the internal sense "are set forth by the Lord before the angels in clear light. The reason is, that these are suited to their minds, and also that they are in the blessedness of intelligence and the felicity of their wisdom when in them. And besides, since there are angels who, while they were men, had an idea of the Lord's Human as of the human of another man, therefore, in order that they may be together with the celestial angels in the other life (for ideas inspired with the affection of good conjoin in the other life), such things are [then] dispelled by the internal sense of the Word, and they are thus perfect." (A. C. 2574.) "As ideas [with them] could only be formed from things which are in the world, or else from analogues of those things which are in the world; and because, from their not being understood, fallacies then insinuated themselves, which in the other life turn the interior ideas of thought away from the truth and good of faith; therefore, in order that such things may be dispelled, so much . . . is said in the internal sense [of the Word] about the conjunction of the Lord's Human with the Divine, and about His perception and thought. And then, when the Word is read, these things are set forth to the perception of the angels in such a way that their previous ideas, formed from alien matters, and from the scruples easily springing thence, are gradually dissipated, and new ones are insinuated, agreeable to the light of truth in which the angels are."
(A. C. 2249.)

     The converse, unfortunately, is also true. If we earth-men neglect bur reciprocal deeds of service, the departed suffer for periods long or short, as the case may be, coming into a state of mental dullness and apathy that unfits them to progress beyond the routine of a little circle of ideas. Even now, after the Last Judgment has broken the thrall which the centuries of perverse religious thinking in the Church on earth had imposed on the spiritual world, it is still required of the manes of some to tarry for periods extending to thirty or fifty years, this being the life-span of the following generation, whose memories have the power to enthrall their departed ancestor.

     In ancient times, earthly potentates made use of magical practices to provide for themselves, after death, abodes of pomp and magnificence, regardless of whether this was in keeping with their true internal state.

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The costly mausolea of the Pharaohs had this end in view. And it has now been revealed that the incantations of modern Babylon had a similar effect, closing off from the heavens the operation of the Lord through the reading of the Word by men, with all the incalculable purifying effects this should have on the departed. For, as we read, "Before the Babylonians [Catholics] were cast into hell, and the world of spirits liberated from them, the light from which the angels had wisdom and love was intercepted. That this light was intercepted, and the angels thereby brought somewhat into shade, was on account of the conjunction of the Babylonians with the angels of the ultimate heaven." (A. E. 1179.)

     Even before we leave this earthly stage of our life, while not relaxing in our services to the departed, we still, in some measure, come into the services that those hereafter perform to men on earth. This is signified by the words cited above, as to the internal sense being "also for those men to whom, while living in the world, it has been given, of the Lord's Divine Mercy, to be as the angels." With such, the informative uses of this life become infilled and surcharged with the uses of giving counsel and inspiring affections to those within their spheres. Then, after this brief opportunity has passed, they come fitly into the converse state,-the propagation and inspiration of the two kinds of spiritual offspring, the affection of truth and the affection of good. For as the Lord uses men on earth as a means to inform, bring awareness, furnish knowledge, and purify the intellectual ideas of those in the beyond, so He uses the beings in the spiritual world as the means of bringing to us on earth the two great affections that make life worth living.

     We may rejoice that His holy New Jerusalem has descended from heaven upon earth, and so brought to both worlds the realization that their respective societies are in no sense aloof, but in every respect most closely interdependent. This we may now know from Revelation, and also from reason, though it is forbidden us to attempt to ascertain it by the senses, as this would impair the appearance that we live of ourselves, and so nullify our activity in cooperating with the Lord, as of ourselves, for the glorious aim of His Kingdom.

     Our beloved friend lived happily, and rejoices in the knowledge that our Lord has made His Second Coming.

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And having ministered to Him faithfully, as a teacher of little children and as a devoted mother, not only to her own children, but to their children, as well as to many more, she has now been asked to relinquish these uses to others who are perhaps not as well equipped as she herself was; but who are hopeful that, from her and the dear ones she is now joining, there may descend into their hearts a living inspiration of love and affection to uphold their hands in similar uses.
EFFECT OF MUSIC ON SPIRITS 1923

EFFECT OF MUSIC ON SPIRITS              1923

     "It has twice happened that I heard music from stringed instruments violin and harp in the streets, which so soothed the spirits that they scarcely knew but that they were in heaven; for they were exhilarated to such a degree as to be, as it were, transported out of themselves. I perceived their joy, which was abundant. And even now, while I am writing these things, that music of stringed instruments (pdium), and of pulsatile strings, continues; and the spirits are so altered by it that they are scarcely the same spirits. Wherefore, I joked with them, saying it was no wonder the evil spirit of Saul was so changed when he heard David playing upon the harp. . . .They replied that they were in such a state that now they could neither think nor do anything whatever of evil, because the gladness they experienced penetrated their interiors." (Spiritual Diary 1996, 1997.)

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CONFIRMING DISCOVERIES 1923

CONFIRMING DISCOVERIES       Editor       1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

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     The ancient philosophical precept that "everything is divisible to infinity," as well as its corollary, "that in like manner everything is multiplicable to infinity" (C. L. 185e), is receiving many confirmations today from the discoveries of experimental science. It seems that the farther in they go, and the farther out they go, the more they find, with a limit nowhere. And so, with the aid of microscope and telescope, if something of rational deduction is allowed to extend the mind's vision, the modern scientist of the materialistic school is reluctantly compelled to acknowledge the unsounded depths and the boundless breadths of nature, wherein the Christian philosopher, like the wise ancients, has always seen an image of God's infinity.

     In an article on "Extending the Universe," appearing in the PRESS-GUARDIAN (Paterson, N. J.), Mr. Louis Pendleton comments on the recent announcement that Lowell University, Harvard, has "extended the observed portion of the heavens to a new cluster of faint and far stars which indicate that the known universe has a diameter of at least 2,100,000,000,000,000,000 (two quintillions, one hundred quadrillions) of miles, that this distance is 22 billion times the distance from our earth to the sun, and that it is 84 trillion times the circumference of the earth."

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It reminds Mr. Pendleton of the memorable utterance in Young's Night Thoughts, that "an undevout astronomer is mad." "For," he goes on to say, "this announcement, with its estimate of the stupendous extent of the physical universe, inevitably suggests the questions: Can there be any limit to the works of the Power that called into being this physical universe of inconceivable extent? Would a higher or spiritual realm for the reception of the souls of the dead be any greater miracle than this vast and marvelous universe now visible to our bodily eyes? Does not the compelled acceptance of the one as a certainty logically lead to the admission of the other as a possibility? . . . Even those contending that no conscious intelligence brought it into being, that 'it just happened,' must admit that, given this, anything might 'happen-even a finer, invisible spiritual universe. More than seventy years ago, writing upon the immensity of the universe, then relatively small in comparison with what it is now known to be, Thomas De Quincy introduced a remarkable passage from Jean Paul Richter, which reads in part as follows:

     "'God called up from dreams a man into the vestibule of heaven, saying: "Come thou hither and see the glory of my house." With a mighty angel for his guide, the man stood ready for his infinite voyage; and from the terraces of heaven at once they wheeled away into endless space. Sometimes they fled through Zaarahs of darkness, through wildernesses of death that divided the worlds of life; sometimes they swept over frontiers that were quickening under prophetic motions of God. Then, from a distance that is counted only in heaven, light dawned for a time through a sleepy film. . . .To the right hand and to the left towered mighty constellations that seemed ghostly from infinitude. Above was below, below was above, to the man stripped of gravitating body; depth was swallowed up in height unfathomable. Suddenly, as thus they rode from infinite to infinite, as thus they tilted over abysmal worlds, a mighty cry arose that other systems more mysterious, that worlds more billowy-other heights and other depths-were coming, were nearing, were at hand. Then the man sighed and stopped, shuddered and wept. His over-laden heart uttered itself in tears, and he said: "Angel, I will go no further, for the spirit of man aches with this infinity. Insufferable is the glory of God.

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Let me lie down in the grave from the persecutions of the infinite, for end I see there is none." And from all the listening stars that shone around issued a choral voice: "The man speaks truly; end there is none!" Then the angel threw up his glorious hands to the heaven of heavens, saying: " End is there none to the universe of God? Lo, also, there is no beginning!"'"

     And if the astronomer, by the discovery of new suns, is proving that worlds may be "multiplied to infinity," the microscopist is bringing evidence anew that the little things of nature can be "divided to infinity." It was no surprise to a New Churchman, even slightly informed in our philosophy, when, not so many years ago, the discovery of radium and kindred substances shattered the bulwarks of dogmatic science by proving the divisibility of the atom, and brought a belated recognition of mysteries in the interior realm of nature before hidden beyond the barrier of the atomic theory. To our rational belief in revealed truth, this was but added confirmation of the existence of forms within forms,-organic forms which "are not only those which appear to the eye, and those which can be disclosed by the microscope, but also organic forms purer still which can never be disclosed to any eye, whether artificially aided or not." (A. C. 4224.) The anatomist may one day "discover" the existence of the animal spirit!

     In this connection we are reminded of the occasion in the spiritual world when some boys followed Swedenborg home and stood by him for a time while he was writing. Seeing a moth running over his paper, they asked him about the "swift little animal," and he told them wonderful things concerning it. "In so small a living thing," he said, " there are as many members and viscera as in a camel-such as brains, heart, pulmonary pipes, organs of sense, of motion and generation, a stomach, intestines, and many other things; and each one of these is woven together of fibers, nerves, blood-vessels; muscles, tendons, and membranes; and each of these is woven together of still purer things which lie deeply hidden beyond the sight of every eye."

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On hearing this, the boys said, "Yet this living thing appears to us only as a simple substance." Swedenborg replied: "Nevertheless, there are innumerable things within it. And it is similar with every object that appears before you as one simple and least thing, as well in your actions as in your affections and thoughts. I can assure you that every spark of thought, and every drop of your affection, is divisible, even to infinity, and that in so far as your ideas are divisible you are wise. Know, then, that everything divided is more and more multiple, and not more and more simple, because that which is again and again divided approaches nearer and nearer to the infinite, in which all things are infinitely. This new thing, before unheard of, I relate to you." (C. L. 329. See A. C. 6614.)
NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923

     SWEDENBORG'S HOME IN STOCKHOLM.

     The plot plan of Swedenborg's property in Stockholm, which appears as our frontispiece this month, was prepared by Miss Cyriel Lj. Odhner to accompany her article on "Swedenborg's Hobby," and represents her careful study of the problem in the light of all available information, and in consultation with other students of the subject. We are indebted to Mr. Harold T. Carswell for the excellent drawing he has made from the data furnished him. While some features of the plan are necessarily "surmised," and are thus subject to revision in the light of later investigation, the general outlines may be considered accurate. And our readers will rejoice with us in having this concrete idea of what must have been a very lovely home,-the scene of those labors on the part of the Lord's servant whereby the Heavenly Doctrine was committed to paper and thus given to the world. Was not Swedenborg's home in the spiritual world, which he so often refers to in the Writings, a counterpart of this beautiful place in Stockholm?

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON NO. 26.-BONDAGE IN EGYPT. MOSES. (Exodus 1 and 2.)
Analysis:
The family of Israel in Egypt               ch. 1:1-7
Oppression in Egypt                    8-22
Birth and preservation of Moses          ch. 2:1-10
Moses' flight into Midian               11-15
He makes his home there               16-22

     In this lesson, some emphasis should be placed upon the fact of a new beginning, which is most intimately connected with what has gone before, thus that the first of the new grows out of the last of the old. While the story that unfolds in Exodus differs from that of Genesis in almost every characteristic, yet it should be well understood that it is about the same family,-the seed of Abraham. Observe that the closely connected stories of Abraham, Isaac, Jacob, and Joseph make a cycle, beginning with the command to go into the Land of Canaan to make a new home there, followed by the dwelling in the Land and obtaining possessions there, and ending with leaving the Land to dwell in Egypt. In Exodus, the family, now a nation, is commanded to return to the Land of Canaan, and is led by the Lord to begin the pilgrimage there. Thus the Lord restores the covenant made with Abram. (Genesis 12:7; 13:14-16; 17:8, etc., etc.)

     It was always said, "Go down into Egypt." Life in Canaan represented internal, exalted, spiritual life, while life in Egypt represented external, lowered, natural life, out of which the Lord is ever trying to lead men, that He may restore them to spiritual life. The quality of natural life, when everything spiritual from the Lord has been forgotten, is shown by the oppression after Joseph's death, when all that generation had died. (Ch. 1:6, 8.)

     The first step toward deliverance from oppression and a return to Canaan was the providential birth and preservation of Moses (ch. 2:1-10), and his flight from Egypt to a land nearer to Canaan, where he lived many years.

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The land of Midian was widely extended in Arabia, and lay along both sides of the eastern arm of the Red Sea, including, at the time of this story, the country all around Mt. Sinai.

     The life of Moses is an instance of the Lord's Providence in raising up a man and preparing him from birth for a great mission and work among men, especially that he may be used by the Lord to establish the Church,-to lead men to the Lord, and to cause them to love the things of heaven. Moses was one of those few men whose earlier life was entirely preparatory for a spiritual mission, and whose later life was utterly devoted to that peculiar work which the Lord had given him to do. (Compare John the Baptist, Swedenborg, etc.)

     The increase of the people was rapid, even while Jacob and Joseph were still alive. (Ch. 1:7 compared with Genesis 47:21.) For Moses' education, compare Exodus 2: 10 with Acts 7: 21-23.

     LESSON No. 27.-THE BURNING BUSH. (Exodus 3 and 4.)
Analysis:
The voice out of the bush               ch. 3:1-6
Divine purpose and commission          7-12
The Lord's Name                    13-15
Particular instruction                    16-22
Doubts and signs                    ch. 4:1-13
Aaron                              14-6
Return to Egypt                    18-31

     This lesson divides into two main portions: (a) ch. 3 and ch. 4:1-17 teach concerning the vision of the Lord and instruction from Him, all of which took Place at Mt. Sinai; and (b) 4:18-31, which tells us concerning the departure from Midian, and the beginning of the work in Egypt. The places should be found upon the map, and be made well known. Horeb was the name of the group of rugged precipitous mountains, of which Sinai was the central peak. (See A. C. 10,608.) The "mount of God," v. 27, is Mount Sinai.

     An important lesson here deals with the way in which the Lord gives Revelation to the Church, and shows it to be His will, namely, by opening the spiritual eyes of the man whom He has prepared for this work, and teaching him in heaven, and then commanding him to go and teach the people who are to form the New Church.

112


(Compare especially John the Apostle in Rev. 1:1, 10-19; 2: I, etc.; 21:5, 22:6, 7, 16. Swedenborg, H. H. 11, at the end; T. C. R. 779; Doctrine of the Lord, Preface; A. R. Preface, subdivision 4.)

     The flame in the bush was seen by Moses with his spiritual eyes, and all the words of the Lord he heard with his spiritual ears. Notice that 3:7-10 are the answers to the prayers of the people in bondage, 2:23-25.

     Throughout, Moses shows a sense of his own unworthiness of the mission. (Numbers 12:3.) Yet the Lord prepares him by words (3:12, 4:10-12), and by signs (4:1-9), to speak and lead with authority; for it is not Moses that speaks, but the Lord who speaks to the people 6y the mouth of His prophet. Aaron represents the priesthood, which speaks the things that the Lord has revealed. (4:14-16, 28-31.)

     LESSON NO. 28.-THE PLAGUES OF EGYPT, I. (Exodus 5 to 8.)
Analysis:
First interview with Pharaoh               ch. 5:1-5
Increased oppression                    6-19
The people upbraid Moses               20-21
Moses seeks counsel                    22-23
                                   ch. 6:1-13
                                             28-30
                                                  ch. 7:1-9
Miracle of the serpents               1-10
The water turned to blood               14-25
The plague of frogs                    ch. 8:1-15
The plague of lice                    16-19
The swarms of flies                    20-32

     The story of these chapters continues without break from chapter 4 (Moses commanded with Aaron at Mount Sinai). After that awful manifestation, they went to Egypt and declaimed their mission.

113


They next went to Pharaoh asking permission to lead the people into the wilderness for the purpose of making a sacrifice, and to hold a religious festival. What follows, even to the passage of the Red Sea, is a struggle between Moses, the man appointed by the Lord to instruct and lead his people, and the Pharaoh, in whom are concentrated, as the leader, all the forces of opposition to the Lord's redemptive work. Pharaoh represents the love of evil in general, and especially self-love, and he should always be contrasted with Moses, who, with entire unselfishness, and with great courage, opposes the Egyptian king for the sake of the Lord and the freedom of the Children of Israel.

     The plagues signify, in general, the evils and infernal falsities that destroy the heavenly happiness and intelligence that the Lord seeks to bless men with. These evils and falsities devastate all those who are ruled by self-love; and only those can be purified from evils, and delivered from their effects, who accept the leading that the Lord provides, namely, the leading of Moses, representing the Divine Law, and of Aaron representing the priesthood of the Church. (See chapter 4:29-31.)

     Note that Pharaoh himself brought the plagues upon his people, by his obstinate resistance to the Divine message sent to him through Moses.

     Chapter 6:14-27 gives the family and tribal connections of Moses and Aaron; v. 20 gives the names of Moses' father and mother; chapter 7:7 tells us the ages of both Moses and Aaron.

     LESSON NO. 29.-THE PLAGUES OF EGYPT, II. (Exodus 9 to 12.)
Analysis:
The murrain                    ch. 9:1-7
The boil with blains               8-12
The hail                    13-35
The locusts                    ch. 10:1-20
The thick darkness               21-29
The firstborn slain               ch. 11: and 12: 29-30

     The general subject continues to show the increase of evil, and the disaster that comes upon those who persist in their evil course.

114


Note that Pharaoh was repeatedly obstinate, and turned against the Lord and His commands. Here, also, it is useful to observe the unreal repentance of Pharaoh. (9:27-28, 34-35; 10:16-17, 20; 12:31-32; compare 14:5.) This is a common characteristic with weak and evil men; namely, that when they are in hardships or punishments, they confess that they have done evil, and promise to do right; but when they are out of their trouble, they forget their promises, and do as wickedly as before. Therefore, it is not genuine repentance, the essence of which is to "sin 40 more." Any wicked man will do right when he has to, but the true man will do what is right for the sake of the right itself, even to his own apparent injury, and without fear of men or the consequences.

     The Lord's care for those who trust in Him is shown in the whole story, and appears especially in chapter 9:4-7; 9:29-21, 26; 10: 23; 11:7; 12:21-23. In this last reference, and in 9:20, it is shown that those who are under the Lord's especial care, who hear and heed His words, are the only ones who are truly "Israelites." (See John 1:47)

     With the older classes, the following bare outline of the meaning of the plagues may be useful:

     Serpents-Putting trust in the uncertain evidence of the senses.

     Blood-Belief that false ideas are true, and that true ideas of and from the Lord are not true.

     Frogs-From the above false ideas, they reason against every truth.

     Lice-That by an evil life, they destroy every good quality they had.

     Flies-That they invent and multiply falsities to excuse the evils of their life.

     Murrain-It follows from the above, that they lose every idea of truth and good, these terms no longer meaning anything.

     Boils-That from wicked purpose they invent horrible falsities that are damning to the mind.

     Hail-That these become persuasive falsities which completely possess the mind, despising reason or any demonstration of the truth.

     Locusts-That evil spirits also take possession of the memory, so that any remembrance or sensitiveness as to truth or good is destroyed.

115




     Thick darkness-The complete darkness of the mind that is so filled with evil and falsity.

     Firstborn slain-That everything human is dead in such beings.

     The Lord sends His prophets to teach His people, so that He may protect and deliver from all of these evils, even as He guarded the Israelites in Egypt, and then led them forth out of that land to freedom.

     LESSON NO. 30.-THE PASSOVER AND FLIGHT FROM EGYPT. (Exodus 12 and 13.)
Analysis:
First Passover sacrifice commanded.      ch. 12:1-10
Manner in which it was to be eaten          11-13
Memorial of it in the future               14-20
Moses instructs the people               21-2 8
Firstborn of Egypt slain               29-30
Israelites begin their journey                31-42
An ordinance for the memorial          43-51
Exhortion on the memorial                ch. 13:1-16
Journey and the pillar of cloud           17-22

     The Lord has been making a cleavage, ever wider and wider, between the Israelites and the Egyptians, and that this comes to a complete division in the events of the Passover. Now they are no longer under the Pharaoh of Egypt in any way, but are under the government of the Lord, which they have definitely accepted by killing and eating the passover, and marching out of the land.

     Large-scale maps should be used liberally to show the beginning of the march, and afterwards to show its progress; and the different places should be identified as clearly as possible.

     Note that the month of the passover was made the first month of the year. (12:2.) This month began with the new moon in March, and the feast was celebrated 14 days liter (v. 6), thus at the full moon in March or April, the time of the Christian Easter. Emphasis should be placed upon this intimate relation; for the two feasts have a similar significance in the internal sense. They are both memorials and symbols of the redemptive love of the Lord, of His deliverance of men from evil, and of the Lord's complete conquest of the powers of the bells.

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The passover commemorated the Israelites' deliverance from the bondage of Egypt, but it prophesied the Lord's suffering and resurrection, when He should come into the world in the flesh to save men; and this same work we now remember in our Easter celebration, and in the celebration of the Lord's Supper. The Lord's Passion and Resurrection occurred during the feast of the passover. (Matthew 26:2; Mark 14; Luke 22:1, 7; John 19:42.)

     The people of Israel were saved from the last terrible destruction that came upon the Egyptians by the blood of the paschal lamb, which was sprinkled upon the door-posts and lintels of their houses. (Exodus 12:7, 13; 22-23.) The lamb represented the Lord, and He is called The Lamb. (John 1:29, 36; Revelation 5:6, 12; 13:8; 21:22-27; 22: 1, 3.) And men are now delivered from bondage, and are saved from evils by "the blood of the Lamb," (Revelation 12:9-11; Matthew 26:28; Mark 14:24), that is, by loving and obeying Him.

     LESSON NO. 31.-CROSSING THE RED SEA. (Exodus 14 and 15.)
Analysis:
The Lord leads the Israelites               ch. 14:1-4
The Egyptian army follows them          5-9
The Israelites fear the Egyptians           10-12
But are reassured and protected           13-29
Passage of the Red Sea                21-2 2
The Egyptians pursue, and are destroyed      23-31
Thanksgiving and deliverance          ch. 15:1-21

     The lesson of this story is, that the Lord saves from destruction all who follow Him. It has universal application, if we remember that the Red Sea means hell. (A. C. 7273e; T. C. R. 635.)

     This lesson should be regarded from two sides; namely, in application to the Israelites, and in application to the Egyptians; for it teaches the destruction of the wicked and the salvation of the faithful. The Egyptians were destroyed, because they persisted in their endeavor to kill or enslave the Israelites.

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Rushing into the sea, which covered them (14:23), they really destroyed themselves.

     The Israelites were following the Lord (13:21; 14:1, 2), but now it seemed as though they were entrapped. It often seems as if the Lord's Providence leads us into hardships, but this is because He wishes to make our safety certain. If the Israelites had gone some other way, the Egyptians would not have been destroyed, but would have kept on following as far as they wished.

     The Divine protection is shown particularly in the cloud (14:19, 20, 24.) The cloud is really an army of angels, and their leader is called "the angel of God"; yet the people did not see the angels, but only the appearance of a cloudy pillar.

     Note that, when the evil come near, they inspire fear and a turning away from the Lord (14:10-12); but when the evil have been removed by the Lord, then the Lord's people are filled with happiness, and give praise and thanks to the Lord, because they have been saved. And their faith is renewed and strengthened. (14:31.)

     Things similar to this great event in the history of Israel are also done in the spiritual world. (See A. C. 8099; T. C. R. 71, at the beginning and at the end. See also Exodus 10:19.)
CALENDAR 1923

CALENDAR              1923

     The six Lessons printed above are intended for Sundays, March 11 and 18, and April 8 to 29 inclusive, thus omitting Palm Sunday and Easter-March 25 and April 1-when special instruction suited to those days may be given.

     Committee on Sunday Schools and Home Instruction.

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ANGELIC SPHERES 1923

ANGELIC SPHERES       Rev. HUGO L. ODHNER       1923

Editor of NEW CHURCH LIFE:

     In reply to my communication to the October LIFE (p. 599), designed to impress that the spiritual spheres described in Divine Love and Wisdom, n. 291, are spiritually substantial, and not composed of material particles, the Rev. E. E. Iungerich, in the November issue, wishes to make it thoroughly plain that he does "not believe that anything about an angel or his environment is merely material," but that "everything spiritual in or about him is composed of spiritual substance." (Italics ours.) He has "not the least doubt about this"; yet feels justified in concluding (from T. C. R. 35, 76) that not alone angelic bodies and spheres, but even the individual "bullae" of the spiritual atmospheres, are invested is material envelopes! Some thirteen references are made to the Writings which I hope your readers will study in their original context, where alone their Divine light, and their guiding purpose, are fully perceptible.

     "Philosophical thinking" is in no way achieved by mixing terms or confusing discrete degrees. When the Writings speak of spiritual spheres, we are not concerned with the coverings assumed by spiritual influxes when operating into lower, natural planes. And now excuse a crude illustration: If you fill a cup of water from the ocean, this does not put the ocean into the cup. Nor does the fact that spiritual atmospheres are embodied within the natural ethers (T. C. R. 76) imply that spiritual atmospheres cannot and do not also exist free to interact without the medium of the natural shells. This admission gives meaning to the statement (L. J. post., 313) concerning three additional spiritual atmospheres "below the natural sun."

     Similarly, the statement that "the expanse around the sun of the angelic heaven is not an extense, but yet* in the extense of the natural sun, and with the living subjects there according to receptions, and the receptions according to forms and states" (T. C. R. 35), in no way confines the substance of the heavenly realm to nature, or defines it as an influx of "eternal life" among material particles.

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We are only taught here that the spiritual acts into the natural extense. The passage aims, as we see it, to show that, relatively to the spiritual world, the things of nature are merely containants, and does not exclude the mutual and reciprocal operations of spiritual substances on their own plane, without the intermediacy of nature.
     * Latin usque-"yet"-has the additional force of "constantly," "incessantly, etc.-H.L.O.

     The substantial is based upon nature as upon a lowest ultimate not belonging to itself. It is so related to space that it cannot be a subject to the absurd speculations of the Schoolmen of the Dark Ages, who conceived that it might be ductable through a needle's eye or balanced upon the point of a hair. (T. C. R. 29.) It is a world, and has spiritual extension. Besides, its effects are extended universally and particularly in space, and, in its effects, it is present spacially, since a cause certainly must be conceived of as at least co-extensive with its effect.

     My thought simply takes this form: When spiritual things act upon other things in the spiritual world, the "limbus" and other planes of nature are unconcerned in the communication. But when spirits and angels act into the natural world, the "finest things of nature" would seem to be the necessary medium. If I should reject these propositions, the "spiritual" world would, to my thought, seem in every respect a refined edition of the material universe, or the same old material world in its upper reaches.

     Our mutual friend's reference to my "writing from the safe distance of South Africa," impels me to wonder, Mr. Editor, if the reverend gentleman intends to resort to merely physical arguments. Even if this should not be the case, my longinquity might certainly prove disadvantageous, since my esteemed opponent would thus remain in unchallenged possession of the field for intervals of many months. For this and other reasons, a prolonged discussion in this department of your journal seems inadvisable, as far as my pen is concerned. Nor does it seem important here to give a detailed refutation of the various imputations as to what I "seem to believe," or ought to believe, or should admit, etc.

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But since my geographical isolation is now broken, I would also beg leave to contribute some articles in the future on the topic of Spiritual Substance, and on the reconcilement of the somewhat paradoxical statements of doctrine wherein we are to find the spectrum of the revealed system of Divine Philosophy.
     Respectfully,
          H. L. ODHNER.
DURBAN, NATAL, November 20, 1922.
CLERICAL DRESS 1923

CLERICAL DRESS       GEORGE F. POOLE       1923

Editor of NEW CHURCH LIFE:

     I am glad that Mr. Bjorck has no invincible objection to clerical dress; but, as he says, he only speaks for himself. (NEW CHURCH LIFE, November, 1922, p. 657.) In the meantime, until this particular New Church badge or garment appears, have we not one already which differentiates the Priest from the layman? But that is "Old Church," says Mr. Bjorck, and therefore away with it,-an argument, surely, which should be relegated to the limbo of the past.

     I may say that I do not advocate a dead uniformity in this matter. I do not particularly wish, for instance, to see our Bishop attired as an orthodox Bishop, however becoming and appropriate it might be. In the Church of England, the clergy are now exercising considerable latitude in their dress,-always, however, preserving the clerical collar, which is neat, becoming, and quite distinctive.

     Now our clergy, especially over the water, have adopted "a certain mannerism," to quote an Anglican priest of New Church sympathies. Surely it does not indicate that they fail in appreciation of the holy office of the priesthood! Many Old Church customs are not necessarily of Old Church origin, dating back to the Ancient Church. Of course, this does not apply to clerical dress; I cite it as an illustration, that we be not prejudiced. Rather, indeed, should we be willing to adopt anything, if it be of use, whatever its source.
     Yours sincerely,
          GEORGE F. POOLE.
23, CORNHILL, E. C. LONDON, November 30, 1911.

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Church News 1923

Church News       Various       1923

     RIO DE JANEIRO.-The General Church group, A Sociedade Nova Jerusalem, are now holding services in the commodious quarters at 35 rua Visconde de Itaborahy, where they worshiped before their affiliation with the General Church. Sr. de La Fayette discontinued holding services in this place last summer. The Rev. Joao de Mendonca Lima usually preaches the sermon, the Rev. Henry Leonardos occasionally, and the Rev. Carlos Braga infrequently, on account of the state of his health. Sr. Raimundo da Silva, a professor of music, plays the harmonium at the services, which are held regularly at 11 a.m. on Sundays with a uniformly large attendance.

     Writing under the date of September 17, Sr. Leonardos says: "I nearly always write my sermons, and choose subjects which will explain points of doctrine which the members are investigating and seeking light upon. But Joao, without making any literary explanations, speaks of the deepest things, and with extraordinary clarity, adapting himself to the comprehension of all his hearers.

     His favorite theme is the application of doctrine to life, which is truly the life of the doctrine. . . .He has shown himself to be a priestly orator of the first rank. Well-versed in the doctrines, and thoroughly at home with the subject he has chosen for consideration, his sermons are veritable lessons of New Church theology."

     The engagement of Senhorita Leila Leonardos to Sr. Hugo Hamann, a young Brazilian gentleman who is also active in athletic circles, has been announced. Sr. Hamann is a regular attendant at the services, and is looking forward to joining the Church. The engagement of Senhorita Lygia Velloso is also announced, but the name of her fiance has not been reported to me.

     Two members of the Society passed into the spiritual world on the same day, October 10, 1922; namely, Senhorita Sylvia Campello, at the age of 21, and Sr. Manoel Nascimento Ayres de Almeida, aged 63.

     On Sundays, December 3d and 10th, the congregation included three New Church friends from the United States,-Mrs. Margaret J. McRallip, of Atlantic City, N. J., and Mr. and Mrs. L. Brackett Bishop, of Chicago, Ill.,-the latter bearing a letter of introduction from the Rev. E. E. Iungerich to the Rev. Henry Leonardos. Writing shortly after, Sr. Leonardos expresses the great pleasure this visit gave to him and his family, and speaks of their all dining together on several occasidns, at his home and at the hotel where the visitors were staying.

     Senhorita Leita Leonardos has just published her second book, which bears the title, O Que A Velho Paineira Contou. Her first book, A Lenda Da Casa Branca, has recently come out in its second edition, adorned with illustrations that were not in the first edition. A full-page portrait of the talented young authoress appears in the Illustracao Brasileiva, a new illustrated monthly, the first issue of which came out in 1I922, the centennial year of the independence of Brazil. Another number contains portraits of her sister, Alice, and Dr. Antonio Lima, and of their wedding cortege last May. Both issues of this magazine, as well as copies of Senhorita Leila's two books, have been placed in the Academy Library; and a forthcoming number of the Bulletin of the Sons of the Academy will publish a review of the books, illustrated by a portrait of the authoress.

     Another issue of A Nova Igreja has just been received, being the number for January to June, 1922, the magazine having been changed from a monthly to a quarterly.

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Its purpose is explained as follows: "This review sets forth the doctrines revealed in the Writings of Emanuel Swedenborg, according to the orientation of the General Church of the New Jerusalem, whose headquarters at present are at Bryn Athyn, Pennsylvania, United States."-HENRY LEONARDOS, Director.

     The present number contains two articles by the Rev. Mendonca Lima, on "Sunday Worship" and "Conjugial Love"; a translation by the Rev. Braga of an article by W. Bruce on the "Four Gospels"; and one by Senhora Camilla Jendy of the Rev. Deltenre's "Serpent of Brass," from La Nouvelle Jerusalem. In addition, there are four articles and a news note by Sr. Francisco Xafredo, the articles being on "The Perils of Spiritism," "Mohammedanism," "The Word," and "Death." The news note describes the wedding of Dr. Antonio Lima and Senhorita Alice Leonardos, an account of which appeared in the Life for July, 1922. The articles by our Brazilian friends are all solid, practical talks on vital points necessary to life.

     There has been the Commencement of a New Church Mission in Portugal itself, at Rua de S. Rogue, no. 20, in the city of Oporto. The leader of the movement is Sr. A. T. Carvalho, who has been publishing a journal, four issues of which (September to December, 1921) have been sent me by Sr. Henry Leonardos. The title of the magazine is O Mensageiro ("The Messenger"), with a subtitle, "The Organ of the New Christian Church." Its contents are chiefly in the form of reprints from Sr. de La Fayette's A Nova Jerusalem and translations by Sr. Carvalho of articles from Anderson's Spanish New Church paper, El Heraldo, published at Valencia. The leading articles are "Who is my Mother?" by Bishop W. F. Pendleton, translated from A Nova Jerusalem, and "New Light," by the Rev. E. J. Pulsford, from El Heraldo.
     E. E. IUNGERICH.

     LONDON, ENG.-That the Theological and Philosophical Society furnishes a common meeting-ground for all the "schools of thought" in the Church, and a commendable opportunity for the discussion of a great variety of subjects with freedom and frankness, is once more brought to our attention by the printed program of the Society for 1922-1923, a copy of which has been sent us by a friend in England. The meetings are held on a Friday once a month, from October to April, and the subjects to be presented this season are as follows:
                                                       
     "Ancient Teachings about Wisdom, and Gospel Teachings about the Word."-Rev. E. J. E. Schreck.

     "Personal Identity and the Subconscious."-Rev. I. Tansley, B. A.

     "Lux Mundi."-Mr. J. S. Pryke.

     "Priesthood the First of the Church,-Its Authority, Order and Governance."-Rev. R. J. Tilson.

     "The Word; A Study of Terms."-Rev. J. G. Dufty.

     "Woman's Work; What do the Writings Teach?"-Mr. E. C. Mongredien.

     REPORT OF THE VISITING PASTOR.-Services were held at DETROIT on Sunday, December 3d, at which seventeen persons, including seven children, were present. Two adults and an infant were baptized. In the evening there was a gathering at Birmingham, not far from the city, at which the rite of confirmation was celebrated, and a class afterwards held. It seemed to be the general opinion that the class was the most enjoyable that the Detroit Circle has yet had. The attendance was thirteen. On Monday afternoon, at Windsor, Ontario, instruction was given to three children. Tuesday evening, there was another class at Detroit. After both the Sunday and the Tuesday classes, a pleasant time was spent socially. We may add that, at this visit, three applications were made for membership in the General Church.

     December 6th to 10th were spent at Erie. A report of the visit will be sent by the correspondent there.

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So we will only say that the program included services, a children's service, two classes, and a social.
     F. E. WAELCHLI.

     CHICAGO, SHARON CHURCH.-Our Christmas Celebration was held on Sunday morning, December 24th, beginning with a service in which the children took their usual active part, reciting from the Word and singing the beautiful Christmas hymns of glorification and rejoicing. Our pastor gave an impressive address, dwelling especially upon the reason for the Lord's being born in a manger. After the service, the congregation retired to the parlor, where the Christmas tree, with its gifts, delighted the children. Meanwhile the tables were set, and we all sat down to a Christmas dinner prepared by the ladies under the management of Mrs. John Pollock. During this feast, a purse was presented to the pastor with a speech of appreciation by Dr. Harvey Farrington.

     Between Thanksgiving and Christmas our young people gave a successful bunco party for their friends in Glenview, who "returned the compliment" in the form of a very delightful dance at Glenview on December 30th.
     E. V. W.

     GLENVIEW, ILL.-The Bazaar, referred to in a previous report, was held in November as planned, and the proceeds added a substantial sum to our General Assembly Fund. Much credit is due the members of our Ladies' Guild, who devoted so much time and labor to the production of the fine display of articles that were on sale. A great many of the purchases were made as Christmas gifts. Friends from Chicago came in good numbers, and entered actively into the occasion.

     Our Christmas service was held on Sunday morning, December 24th, the Children's Festival on Christmas Day. Everybody seemed to appreciate the keeping of these two events distinct; and with the wonderful sermon which our pastor gave on the subject of the "Incarnation," it was felt that the Sunday worship was a fitting preparation for the celebration of Christmas. At the Christmas celebration, after the children and congregation had presented their gifts, there were several beautiful tableaux shown on the stage, interspersed with singing and recitations from the Word. Then followed the presentation of gifts from the Church to the children.

     On Dec. 30th, a very successful dance was given under the auspices of the Young People's Committee.

     On Sunday morning, Dec, 31st, we had our New Year's Service, at the dose of which the Holy Supper was administered. No Watch Night Service was arranged for this year, but a large number of our members spent an enjoyable social time together, and, at the hour of midnight, united in singing a number of hymns, and repeated the Lord's Prayer under the leadership of our pastor.
     G. A. MCQUEEN.

     TORONTO, CAN.-On December 14th, the Forward Club held its monthly meeting. The chief part of the business meeting was taken up with a discussion of the rules of indoor quoits, land the conditions surrounding the "Challenge Shield " presented by the Club and won by the Bryn Athyn Team herein June. The topic for the evening was the subject of "Gambling," and it proved to be a live one. Opinions varied, all the way from the belief that a gentlemanly game of poker for small stakes was not harmful, to the idea that even playing "for keeps" in marbles is a bad practice. We suggest to other societies, that if they want an interesting evening, they discuss this subject.

     On Dec. 17, the School gave its first public entertainment since reopening. The program was divided into two parts, the first being an exhibition of the work done in connection with the subject of Religion, and the second, of work done in other studies.

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The children gave a very good account of themselves. Afterwards the visitors were taken up to the schoolroom and shown the children's art work, note books, etc.

     On Friday evening, December 22d, we held our Christmas Festival. As soon as the children arrived at the church, they were taken upstairs to the schoolroom, where they were entertained with stories by Miss Hamm and Mrs. Eva Kuhl, who is helping in our Day School. To the left of the stage, in the room below, a beautiful miniature representation of the Nativity had been erected by Miss Gladys Brown, and in front of this was placed a railing to receive lighted candles. At the appointed time the children marched down, carrying candles and singing "From the Eastern Mountains." As they marched past the representation, they placed their candles upon the railing and took their seats. In the service of worship that followed, there was dramatic singing by the children and a recitation from the Writings. The pastor's address was on the subject of "Gifts," and he closed by telling of the uses of the General Church Orphanage, and of some of the good work it is doing, explaining also that giving to such a use is really giving to the Lord. An offering for the Orphanage was then brought forward.

     Some beautiful tableaux were then presented, all centering about the idea of "The Star." The first depicted "Rebekah at the Well," and her meeting with the servant of Abraham. This introduced the idea of the affection of the spiritual rational (Isaac), which is also the signification of the "star." The second scene represented "Balaam Hiring Balak to Curse Israel," though instead of cursing, the prophet spoke the blessing which includes the foretelling of the " star that should come out of Jacob." The third scene pictured the "Wise Men" under a purple eastern sky, studying the stars for the fulfilment of the long-cherished prophecy. When the star suddenly appeared, they bowed down in acknowledgment and thanksgiving. The final scene opened with Mary's singing a sacred song to the infant Lord. As the singing died away, the wise men entered and bowed before the manger, while a sacred poem was read to the soft accompaniment of music.

     We are indebted to Mrs. Rudolph Potts for the preparing of the music, to Mrs. Ray Brown for the dramatic features, and to the co-operation of all who took part in these sacred tableaux.

     At the conclusion of the service, the children joined hands around the Christmas tree, loaded with presents which the pastor now distributed, while the young ladies in charge gave them each a stocking filled with candies and nuts. There were also special gifts to the pastor, the organist, and the janitor, presented by the Society.

     On Sunday morning, December 24th, a service for old and young was held, 101 persons attending. The little children marched in first, carrying a banner of purple and gold upon which a quotation from the Word was inscribed. Then came six girls bearing garlands of evergreen, who divided on reaching the chancel, three passing to the left, three to the right, placing their garlands upon the communion rail, and then returning to their seats. A special service had been arranged by the pastor, and put into convenient book form by Mrs. Theodore Rothaermel.

     On Christmas Day, a special service was held in the chapel at 11 a.m., at which 65 persons were present. The great hymns appropriate to the Advent season were sung from our Liturgy, and Mr. Wilson sang a solo. There is a sphere on Christmas Day itself which cannot be obtained by celebrating the Sunday before.

     On New Year's Day, the members foregathered to attend one of the most notable social events in its history. At 1 p.m., we sat down to a banquet of roast goose, with all the "fixings," and with no less than persons present! Before the commenced, the genial toastmaster, Mr. Peter Bellinger, called for the song, "Canada"; and so it was that songs brightened up the occasion throughout, until finally we honored a toast to the Church, and sang "Our Glorious Church."

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In responding, the pastor pointed out the possibilities which lie before the Society, and showed some of the things that would aid in its growth and development. A toast to the "New Year" was responded to by Mr. Arthur Carter, who gave us a very interesting account of the origin of our celebration.

     At the conclusion of the feast, and while the tables were being cleared, we adorned ourselves in sheets and masks, and then there was a lively competition in guessing the identity of the masked ones, this affording lots of fun. Dances followed, interspersed with a program which included a violin solo by Miss Edina Carswell accompanied by Mrs. Alden, a recitation of "The Bells" by Mr. Sargeant, a humorous vocal quartet, and a mirth-provoking whistling competition. Mr.- Wilson, as master of ceremonies, introduced the various numbers without hesitation or delay, and at the close of the evening the whole committee in charge was given a vote of thanks and three cheers, and we parted to the singing of "God Save the King."

     The Day School reopened on January 3d, and congratulates itself upon the addition of three new pupils.
     K. R. A.

     BRYN ATHYN, PA.-The isolated reader of the Life, who, on receipt of his copy, regularly turns to the Church News with the same eager inquiry that prompted certain spirits in the other world to demand of newcomers, "What news from the earth?" may easily have gained the impression that Bryn Athyn, having enjoyed a momentary flurry of excitement on the opening of the Schools in September, promptly settled back into the peaceful flow of its secluded village life, the calm surface of which was rippled by no event of sufficient moment to command general interest. So far as the pages of the Life bear testimony, it may as well have " gone down to the dust from whence it sprung, unwept, unhonored, and unsung." But the fact of the matter is, that life in Bryn Athyn has had no calm surface, and the ripple of events has been lost in the swirling foam of great waves, dashing against the rockbound coasts of its traditions. The absence of reports is due rather to the rapid succession of happenings, the depth of which could not so quickly be fathomed.

     A sort of tidal wave, of unbelievable proportions, resulted when the Board of Trustees proposed, at the Annual Meeting of the Society, to establish a fixed tuition charge for all Pupils in the Elementary Schools. So widespread was the objection to such a charge, that after lengthy debate the whole question was laid over for further consideration at a subsequent meeting. In the meantime it was discussed in groups, and in families, and in clubs, every member of the Society taking an active interest in it. At last it was again considered in a general meeting of the Society, at the close of which a vote disclosed a substantial majority in favor of some form of tuition charge, the specific plan to be worked out by the Board of Trustees.

     The discussion of this subject brought the whole status of the Elementary School actively to the front, and afforded an unusual opportunity to make known the pressing needs in this important department of our educational work. It resulted in a gratifying increase in support, and led to the giving of a "Mother Goose Party" for the benefit of the Elementary School, from which about $250.00 was realized, to say nothing of a most enjoyable evening that carried even the most staid and dignified back to childhood's care-free mood.

     Meanwhile, plans were in progress for the best Christmas celebration ever. With improved organization, and with valuable lessons from past experiences for guidance, it was hoped to produce a Children's Festival that would mark a real step forward in the development of our religious drama. In addition, a series of three services was planned,-the quarterly administration of the Holy Supper, the Children's Service, and the Christmas Service for adults.

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All was progressing smoothly, until, without concern for the havoc that he wrought, a microscopic germ crept stealthily into the Boy's Dormitory, got caught between the cogs of industry's swiftly revolving wheels, and stopped the whole proceeding. The measles had broken out, not the ordinary form of measles, but something more alarming. Again the waves of public feeling rose in protest. Desperate were the efforts to repair the damage which the insignificant insect had wrought. But all attempts were unavailing, and we abandoned both the Festival, so carefully planned, and prepared with so much labor, and the Children's Christmas Service, so deeply enjoyed by both the children and adults. Whether or not a serious epidemic was averted will continue a matter of dispute for all time.

     It is proposed to give the dramatic presentation, planned for the Festival, during the coming District Assembly meetings, where a larger number will be able to see it.

     The holidays were distinguished by a notable dance on Friday evening, December 24th. This was the big event of the year in the dance program of the Civic and Social Club, and due to very careful planning, and hard work on the part of the Committee, proved one of the most enjoyable occasions of the kind for several years.

     New Year's morning dawned bleak, and cold, and rainy, but even these adverse climatic conditions did not deter a fair number from attending the service at seven o'clock, and the breakfast following it. Major R. B. Caldwell acted in the capacity of toastmaster (whatever that is, in these prohibition days), and had prepared an interesting program of speeches. Bishop W. F. Pendleton addressed the children on the meaning of the New Year, with especial emphasis upon the broader significance of the word new. Mr. Henry Heinrichs spoke on the subject of "The New Heaven," describing the mode of its formation at the time of the Last Judgment. Mr. F. J. Cooper's speech on "The New Church," and that by Mr. D. F. Rose on "The New Life," completed a very interesting and appropriate series. After a short delay, due to the inability to obtain music, the pent-up enthusiasm of the young people found expression in the dance, which gave evidence that even the strenuous week of social pleasures immediately preceding had not dampened their ardor, nor even taken the keen edge off their enjoyment.

     With the Christmas season past, we turn toward the coming February Meetings with expectant interest, and hope that we may have the pleasure of entertaining a record number of guests at that time.
     G de C.

     NEW YORK.-The Children's Christmas Festival held on Saturday, December 23d, proved to be one of the most inspiring and enjoyable occasions ever held by the Society. While it was, of course, primarily for the children, the sphere of spiritual affection was so strong that the celebration was the source of much happiness to the adult members also. Through the kindness of Mr. and Mrs. Maurice Joy, an ideal place for the holding of the Festival was provided in their home. One end of two large adjoining rooms was set aside for the altar, upon which soft candlelight was shed. A beautiful representation, prepared by Miss Helene Iungerich, added a delightful sphere of Christmastide to the settings of the room.

     The service began when the children, led by the Pastor, entered in procession singing "From the Eastern Mountains." Twelve children took part, and although their ages ranged from three to ten years, their attention remained concentrated from the first strains of the organ until the close of the service.

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After the opening of the Word, the children sang "Hodhoo," and this was followed by three readings from the Word interspersed with Christmas hymns, after which Mr. Acton gave an inspiring address on the meaning of Christmas. Our annual offering to the Orphanage was then brought forward, gifts were presented to the children, and the service closed with the singing of a hymn, whereupon ah present quietly retired from the rooms. The sphere of worship was thus strongly sustained to the very end. Light refreshments were now served in the dining room, where much merry chatter brought "the end of a perfect day."

     The Society is now planning and looking forward to the visit of the Bishop and our Annual Assembly, to be held on February 17 and 18.
     GEOFFREY S. CHILDS.

     DENVER, COLO.-Since our chronicle of a year ago, we have been going on quietly but steadily with our regular work. Now comes the Christmas season again, which we have observed in the usual way, except that our services were concentrated into one day-Sunday the 24th. At the 11 o'clock service the Rely Supper was celebrated. Mr. Charles Lindrooth made it the occasion of his Confession of Faith, and partook of his first Communion. This, it goes without saying, gave very great satisfaction to his parents, and to every one in the society. The sphere of worship was strong and delightful-a sphere of peace and quietness such as belongs to the commemoration of the Lord's Advent.

     In the afternoon at 4:30 the children's Festival was held. This service, too, was very delightful. One of our children, Bertha Bergstrom, being seven years old, received a Bible; and Miss Martha Schroder, one of our "arriving" young people, Liturgy. Immediately after this service, preparations were made for serving a supper.

     No mention has been made yet of the unexpected guest from Bryn Athyn, Mr. Robert Synnestvedt, who arrived in time to assist in the festive preparations, such as making cakes and decorating. His voice was fine help in our singing, too. His engagement to Miss Margaret Tyler was announced last summer, and is one of the events we look back to with the feeling that it gives the society a very great claim on the interest of the rest of the church. The echo reached Kitchener, where Mr. and Mrs. David were attending the marriage of their son, and, of course, was greeted with very warm expressions of pleasure by all the friends there.

     The first of our gatherings in the new year was the Ladies' Meeting. Mrs. Howland entertained us, and we had a particularly pleasant time. The reading of The Golden Age was finished, and "Notes on The Doctrine of Reflection" by Rev. R. J. Tilson in The New Church Standard was read, arousing very much interest. After the class, Mrs. Howland brought out her collection of photographs of the most famous and beautiful paintings in the great galleries of the Continent and of London. These we enjoyed very much indeed, and while we were being delighted with them, Miss Davenport, Mrs. Howland's sister, was making ready some delicious hot buttered English muffins and other refreshments, which likewise we enjoyed most heartily. Those of us who came to know Miss Davenport will miss her very much, now that she has returned to Pasadena.

     The latest event of note amongst us was the baptism of the twin sons of Mr. and Mrs. Harry L. Tyler. On Sunday, January 7th, Rev. Mr. David administered the rite at the home in the presence of several of our members with their children. The simple and beautiful service with the two lovely babes will not soon be forgotten.
     MRS. L. M. T. DAVID.

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FOR RENT 1923

FOR RENT       Mrs. ROYDON H. SMITH       1923




     Announcements.



     One or two rooms, with or without board.
               MRS. ROYDON H. SMITH,
          South Avenue, Bryn Athyn Pa.

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JOY 1923

JOY       Rev. HOMER SYNNESTVEDT       1923


NEW CHURCH LIFE
VOL. XLIII MARCH, 1923          No. 3
     "His lord said unto him, Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord." (Matthew 25:21.)

     Our great country, which, under the Divine Providence, has grown rapidly from small beginnings until it has now become the most powerful and most favored single country in the world, is founded upon the proposition that to every person there belong certain inalienable rights, among which are the right to enjoy life, liberty, and the pursuit of happiness. In other words, our prevailing thought has been individualistic; and it is perhaps to be expected that a country which sprang up originally out of the necessity for resisting the encroachments of the organized government of that time should tend to go to the other extreme, and while seeking, each his own enrichment and his own happiness, lose sight to some extent of the companion truth, that life, liberty, and the pursuit of happiness of the individual cannot be attained except as parts of a larger whole.

     Now the Writings tell us that happiness is not something that can be enjoyed for one's self, or by one's self, for it inflows from the Lord only as men come into the activity of use to others, which is the very essence of His love.

     Happiness, therefore, or the joy of our Lord, does not consist in the abundance of the things which one possesses, whether houses, land, fine clothes, jewels, carriages, or servants, but in some capacity or state of the bosom itself to be affected with a delight that must come from within.

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These things are all blessings, and can promote happiness, if there is a pearl inside; but without this, all else is vanity, or becomes so after a while.

     In the internal man, there is the happiness of good and the happiness of truth, or celestial happiness and spiritual happiness. To each of these, there is corresponding delight in the natural or external man. The celestial happiness is the inmost or highest spring of all that is blessed and good and truly conjunctive with man. And this expresses itself in his outer life in such forms as amiability, storge, and the affection of mutual service generally.

     But the other kind, that is, spiritual happiness, resides in the second plane of our life, which, when opened in us, brings us into the spiritual or second heaven, namely, the love or the good of truth, a delight which springs from the intellect rather than the will or heart. This is characterized by conscience, and by a sense of the holiness of truth, as also by love of law as a matter of justice and equity. It expresses itself in outer form as conscientiousness, as a love for what is fair and square, but it is more prone to measure carefully what it gives as over against what it receives; nor is it free from the love of a reward other than the delight itself of service. The rock bottom foundation of the good or happiness of all who are of this spiritual genius is the letter of the Word, and the fixed forms of truth and order there contained, upon which rest all laws as known and practiced in our age, beginning with the Romans.

     In general, inward happiness or joy descends and makes itself felt manifestly according to the following law: "Delights of the soul are, in themselves, imperceptible blessednesses; but they become more and more perceptible as they descend into the thoughts of the mind, and from these into the sensations of the body. In the thoughts of the mind, they are perceived as happinesses; in the sensations of the body, as delights; and in the body itself, as pleasures. From all these, taken together, is eternal happiness." (C. L. 162. See T. C. R. 7442.)

     What is happiness, and how is it to be enjoyed? In the Writings, it is described organically or functionally as follows: "In every general joy or affection there are illimitable things, ordinated in a most perfect form; and there is nothing that is not alive, or that does not affect even the inmost things of our being, for heavenly joys proceed from inmosts.

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I perceived also that the joy and deliciousness came as if from the heart, and very softly diffused themselves through all the inmost fibers, and so into the congregated fibers, with such an inmost sense of delight that the fibre is, as it were, nothing but joy and deliciousness, and the whole derivative perceptive and sensitive plane the same, being alive with happiness. In comparison with these joys, the joy of bodily pleasures is like gross and pungent dust as compared with a pure and gentle aura." (A. C. 545.) Thus the Writings go to the very basis of things, and describe even the most ultimate effect of happiness as a thrilling of fibers within fibers.

     In general, we may say that, whenever any organism acts or is acted upon in accordance with its form, and toward the end for which it was built, it experiences pleasure. But when the contrary, then it is sensible of pain or annoyance. This is the most external or "scientific" definition of happiness. It can be applied to each single cell, or to the body as a whole. And inasmuch as the spirit of man is also an organism, composed, however, of living substances of a distinct degree, the definition applies equally here.

     But at this stage we meet with the tragic fact, that our spiritual organization, as to its whole tendency, and as to the bend and twist of its structure, has been perverted, so that it often happens that an influence or indulgence that is deadly to the organism has become delightful. Man alone, on account of his faculties of freedom and rationality, is capable of such perversion; and because of this, he alone, of all creatures, is born at this day completely ignorant and helpless, in order to give opportunity for amendment through educative and regenerative influences from above, before his native or animal instincts come into full play.

     So here we are, every one of us, born with almost no developed life or powers, either of the will or the understanding, but with all the capacities for everything in the universe. We lie as it were asleep between heaven and hell; and all our lives are devoted to the task of resisting the one and cultivating the other. If, however, we give ourselves over to the development of our merely natural instincts and appetites, we do not become as any animal would, a normal beast of some kind, with his own order of gaining suitable sustenance, of protecting himself, and providing and protecting a posterity.

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This is what many philosophers think, notably Rousseau, who describes a boy reared in such wise according to nature. This boy, called Emile, was to be kept from all artificial trammels and distasteful compulsions, and only to be led to unfold his own natural tendencies, the idea being that he would thus become a perfectly normal and wholesome man, as contrasted with the highly artificial and stilted type of gentleman which the educators of that day aimed to produce. But both ideals were wrong and doomed to failure, because not in accord with the true state of things.

     On the one hand, a purely artificial and stilted education that tries to mold the healthy young human animal into forms and habits of outer gentility and politeness which are only man-made is like a Procrustean bed. Men assume that, by the skilled arts of breeding, they can make what they will of the plastic and sensitive protoplasm of a child's mind. But this can succeed only so far as their effort is in line with what the Creator intends. Men cannot create the inward feelings and desires of the human heart. These inflow from the Lord out of heaven, and the more they are dammed up or thwarted, the more violently will they overflow in times of stress and storm, leaving devastation behind them. So much for the breeders of merely formal gentility.

     On the other hand, when men break away from this extreme, as in the French Revolution (or the Bolshevik revolution in Russia?), they inevitably go to the opposite extreme, and try to sweep aside all restraint of law and old custom, believing foolishly that freedom and order will arise, if only each person is allowed to do whatever his native instincts desire, each in his own way and time. Self-expression of this kind has been a watchword in this country for some time now, and we are beginning to feel the effects of it. The old generation that knew in their youth the discipline of the rod, and the fear of God under the Divine Authority of the Bible, is now passing away, and there are few to take their place. Instead, we have organizations of whole classes and "blocs" of special interests and discontented patriots, all seeking to get their own selfish demands satisfied without regard to the welfare of the whole. Now this is the state in the hells, and the only remedy is to learn the truth from the mouth of the Lord, especially as now revealed for this very need in the Heavenly Doctrines of the New Jerusalem.

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And the first thing to learn is, that true happiness is not to be found merely in the satisfaction of our natural desires, but rather in curbing these, for the sake of receiving from the Lord a greater reward, a greater happiness, than can ever accrue from merely natural indulgence and the money that makes these possible.

     There is no happiness for him who buries his talent instead of using it. Even the first delight of marriage, so abundantly poured out from heaven, in order to inaugurate its greatest of all uses, fade and pass away, unless renewed from above or within, by a diligent application to the acquirement of wisdom and use to each other, and jointly to others. If self alone is regarded, hell inflows, and closes the stream of happiness, leaving only sensual satisfactions; and even these pall in time.

     It is often said that the Creator, after making woman frailer than man, has placed the heaviest burden upon her. This is in many ways the appearance, especially in a time of spiritual darkness and conjugial cold. And perhaps the heaviest task is this, that she must sit and wait for her happiness to come home to her. "Man's work is from sun to sun, but woman's work is never done." And the reason is, that she is the born love of sustaining and preserving what is created. In the very structure of her soul and body, she embodies the Lord's love of having His uses received and perpetuated. The males of her family go forth to labor for a few hours in the world, being able to forget themselves completely in the affairs of their business or work. But when the whistle blows, man drops his tools, trudges home tired out, and expects the wife and mother to feed him, revive him, and caress him, even while she carries on the care of the children and the household tasks. But if he is a good man, who looks to the Lord and shuns his evils as sins, he is gifted by the Lord with his daily portion of the manna, with which he can feed her soul and make her happy, turning even her labors into a blessed privilege.

     For the wisdom of the man consists in nothing else than receiving as a gift from heaven all this love and service inspired by the Lord in the tender woman heart, so that he can give to her the fullest sense of his appreciation and humble gratitude.

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Love wishes to be re-loved; that is all it desires, and in this is its happiness; for such is the nature of its Giver, who is pure Love Itself. This is a man's fundamental wisdom, to receive her love only; and it is this wisdom which she loves in him, and craves with all her heart, even while her innate prudence bids her conceal it from his conceit. But when he fights his natural self-sufficiency, and enters into the sphere of the angelic battle against his own evils and phantasies, and especially against wandering lusts, then the veil is lifted and there is no further concealment. Heaven itself, with all its happiness, then inflows and fills itself with the all-powerful satisfaction of its own yearnings. The eyes of a thousand blessed ones then look forth through her eyes; the stony heart is melted, and there is a great peace.

     Never again can the world be quite the same to a pair who have once entered into this holy of holies with the fulness of a purified heart and a chastened mind. The miracle of first love, with all its bewilderment of the tingling senses, is but an illusive foretaste of that true love which is won only after the warfare of Michael has brought a day of victory and peace. To such, when they come before the Throne, as every one must come, will it be said: "Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy Lord." Amen.

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TWO ASPECTS OF THE SPIRITUAL SUN 1923

TWO ASPECTS OF THE SPIRITUAL SUN       Rev. ALBERT BJORCK       1923

     The Revelation of Divine Truth to the Lord's New Church tells us that the finite mind of man can never compass the infinite. In other words, we never get a complete knowledge of the' infinite, even by Revelation, because such knowledge would in itself be infinite. Nevertheless, we can get a finitely correct idea of the infinity of God through "the visible things in the world, and in particular through such things in the Word as come under human perception." (T. C. R. 282.)

     We are told that the desire in finite beings to know what God is in His Esse, or in His Substance, must always remain vain, because God's Esse and Substance is His infinity. To the finite mind, that is inaccessible light, but, in and through the creation, the light becomes in a measure accessible.

     Nevertheless, " enlightened reason, from very many things in the world, may see the infinity of God the Creator." (T. 32.) We mark the expression " enlightened reason." Our reason becomes enlightened to see the infinity of God the Creator from many things in the world by means of the Revelation of Divine Truth through Swedenborg, just as his reason was enlightened by the Lord through his introduction into the spiritual world. Without that introduction, Swedenborg himself could not have become enlightened on this subject, as he himself affirms in T. C. R. 76, where he relates a conversation with angels, and says that he had "meditated on this subject for a long time, but in vain; but afterwards, when I was admitted by the Lord into your world, I perceived that it would be vain to conclude anything concerning the creation of the universe, unless it were first known that there are two worlds, one in which angels are, and the other in which men are; ... and then also I saw that there are two suns, one from which all spiritual things flow forth, and the other from which all natural things flow forth. . . ."

     Our reason, enlightened by the revelation through Swedenborg, can understand that "the infinite is in the finite as in receptacles, and in men as in its images" (T. 33); and, as we learn how these receptacles for the infinite are created, we can also form a true idea of the infinite that flows into them.

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Through an attentive study of Divine Love and Wisdom, The True Christian Religion, and Influx, we can get a rational perception of how the infinite is in finite things through the spiritual sun, in which the Lord is, because it is His "first correspondence."

     II.

     In studying the subject of the spiritual sun, we find that it is presented in two distinct aspects, viz., as substance emitted from the infinite, and as heat and light proceeding from the Lord by the means of those substances. In T. C. R. 33, it is said that "every created thing is finite, because all things are from Jehovah God by means of the sun of the spiritual world, which proximately encompasses Him; and that sun is the substance which has gone forth from Him, the essence of which is love. Out of that sun, by means of its heat and light, the universe was created, from its firsts to its lasts." These words set before us the spiritual sun as an instrumental cause of all creation,--of the universe, including the spiritual world as well as the physical. As an instrumental cause, it is itself the first of creation, the first finiting of the infinite.

     So contemplated, the spiritual sun is a product. In this connection, it is well to keep in mind the statement in which we are told that "a principal and an instrumental cause are requisite for every production. These two appear as one in the production, though they are distinctly two." (Influx 11.) In this aspect, the spiritual sun is a product, caused by the infinite love through the infinite wisdom, for the end of use. It is the first finiting of the sole uncreate substance which is infinite love,--substances "gone forth," or as it is less frequently translated, "emitted" from infinite love, by the means of infinite wisdom. It is the first and closest correspondence to the infinite itself, and has in it a trine corresponding to the trine in the Lord, or the Father, the Son, and the Holy Spirit. For "there are three infinite and uncreated degrees of altitude in the Lord, because the Lord is Love Itself and Wisdom Itself; and because the Lord is Love Itself and Wisdom Itself, therefore also He is Use Itself; for love has use for its end, which it produces by means of wisdom." (W. 230.)

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     But although the spiritual sun, in this aspect, is the first of creation, the first finiting of the infinite, or the "first correspondence" of the infinite,-this first correspondence is of such a close and intimate nature,--that is, it partakes of the infinite to such an extent,-that finite, created beings, even those in the highest heavens, cannot behold it except in an appearing form corresponding to their own reception of its heat and light. This is plainly taught in Heaven and Hell, in the chapter on "Representatives and Appearances in Heaven"; and if, in connection with that, we read Divine Providence 162, we get additional light on the subject.

     To state the teaching in a few words: The sun beheld by the angels, and appearing as in space before them, in a middle altitude, and in whatever direction they turn, corresponds to the interior reception of Divine Love and Divine Wisdom with the angel who beholds it, and represents that reception to his view. Hence we read: "Since all things that correspond to interiors, also represent them, they are therefore called Representatives, and because they are varied according to the state of the interiors of those who behold them, they are called Appearances; although the things that appear before the eyes of angels in heaven, and are perceived by their sense, are seen and perceived as much to the life as things on earth are seen by man, and even much more clearly, distinctly, and perceptibly. The appearances of this kind in heaven are called Real Appearances, because they really exist." (H. H. 175.) This statement sets forth the general law governing the existence of all things in the spiritual world. That the sun there, which appears before the eyes of angels, is a real appearance corresponding to the Lord as He is received by the angel, that is, created by the. Lord through the angel, is further plainly told us in Divine Providence 162, as follows:

     "The Lord is omnipresent, and is not in space. . . ; therefore distance is an appearance according to the conjunction with Him; and the conjunction is according to reception of love and wisdom from Him. And as no one can be conjoined with the Lord as He is in Himself, therefore He appears to the angels at a distance as a Sun; but still He is in the whole angelic heaven as the soul is in man; and in like manner in every society of heaven, and in every angel therein; for a man's soul is not only the soul of the whole, but also of every part."

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Hence it is that, according to appearance, the Lord leads and teaches man through (per) the angelic heaven, while "the truth is that He does so from (ex) that heaven, because the Lord is in it as the soul is in man." (D. P. 162. See W. 108.)

     Whether we think of the spiritual sun in the aspect of substances emitted by infinite love for the sake of creation, or as the proceeding light and heat from Divine Wisdom and Love, the teaching is that the sun which the angels behold, and from which the heat and light of heaven appears to proceed, is not the Lord Himself, but the closest correspondence to Him perceptible to angels.

     "By that sun visible to the angels, from which they have heat and light, the Lord Himself is not meant, but the first proceeding from Him, which is the highest degree of spiritual heat." (W. 93.)

     "Love and wisdom are the essence and life of heat and light. Heat and light are proceedings from them, and because they are proceedings, they are also correspondences." (W. 95.)

     "Let every one beware of thinking that the sun of the spiritual world is God Himself. God Himself is a Man. The first proceeding from His Love and Wisdom is that spiritual fiery thing which appears before the angels as a sun." (W. 97.)

     These teachings enable the human mind to think of the spiritual sun as self-existing, apart from its visible or perceptible correspondences, which make it possible for spirits to live in a real world, beholding the sun, being affected as to their bodies by its heat and light, and breathing in and through the atmospheres proceeding from it. For "angels and spirits live from the heart and by respiration as well as men; and it is from this that they feel, think, act, and speak, like men in the world." (Faith 19.)

     III.

     From the statements thus far considered, we have seen that the spiritual sun, in one aspect, is a product of Divine Love as principal cause, and of Divine Wisdom as instrumental cause, the product itself being Divine Use.

     But (as we have seen in D. L. W. 230) Divine Love, Divine Wisdom, and Divine Use are uncreated degrees of altitude in the Lord Himself or God-Man, and are therefore all infinite. God-Man, or the Divine Human of the Lord, because He is Love, Wisdom, and Use Itself, is the infinite, Divine sun, alike in all the angels.

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The proceeding Divine of the Lord, as love, wisdom, and use in the angels, is the origin or cause of the sensibly perceivable sun of the spiritual-world, appearing to be outside of the angels; and that appearance is a correspondence of the Lord dwelling in them.

     "Causes are prior, and effects are posterior; and prior things cannot be seen from posterior, but posterior can be seen from prior. This is order." (W. 119.)

     Everything appearing in the spiritual world is an effect caused by the Lord as He is in Himself or God-Man, as the principal cause, and by the angels' reception of love and wisdom from Him, as the instrumental cause; and the different modes and measures in which they receive love and wisdom from the Lord, and put it to use, decide all the difference as to form, aspect, and quality in the appearing things. This includes the appearance of the sun, and also the heat and light which appear to come from it. "That sun is not God, but it is the proceeding from the Divine Love and the Divine Wisdom of God-Man; similarly the heat and light of that sun." (W. 93.) For "love and wisdom are the essence and life of heat and light" (W. 95), and it proceeds through the angels, and assumes appearances to them of the sun in which the Lord is, and of heat and light emanating from that sun.

     In this connection, we read that "the Lord is not in a greater and lesser degree of love and wisdom, or He as a sun is not in greater and lesser degree of heat and light, with one than with another, for He is everywhere the same. But He is not received by one in the same degree as by another; and this causes them to appear to themselves to be at a greater or less distance from one another, and also variously as to quarters." I have quoted this passage, in addition to those more directly bearing on the sun of the spiritual world, because it shows that distances and quarters in the spiritual world, as, in fact, everything that appears and really exists there, is caused by the measure and degree in which love and wisdom from the Lord is received by the angels.

     The law governing the prior causes and posterior effects in the spiritual world may be summed up thus: The prior things from the Lord's Love and Wisdom, received by the angels, becomes the spiritual sun within them, in which the Lord is, and this spiritual sun within the angel is, in its turn, prior to and causes posterior appearances corresponding to the innumerable things in the cause.

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These appearances are real because they exist, and through them the angels can perform uses.

     If this is a correct summary of the teaching, as presented to us in the Revelation to the New Church, our minds desire to know by what means Divine Love and Wisdom, received by the angels from the Lord in differing measures and degrees, can take on outward appearance as real objects, forming a real world, where the angels behold themselves and others as real human beings with individual traits; where they feel their hears beat, breathe in the air through their lungs; where they walk, work and rest, eat, drink, feel, think, and act; associating with others through common sympathies and harmony in faith and thought, and with them engage in uses for the benefit of all;-in a word, living as real and full a human life as ever man on earth can.

     IV.

     To that question, I have tried to formulate the answer that my study of the statements in our Revelation has given me, and will state that first, giving some references and reasons later,

     Substances emitted from the Infinite God-Man form themselves, obediently to His Divine Wisdom, in accordance with the sphere from the angels; and what is in them thereby stands forth perceptibly to their spiritual senses.

     By the same substances, as means, the Lord provides for all their needs; that is, He gives to them, of substances from Himself, everything required by them for their subsistence and activity.

     Everything existing in the spiritual world as appearances to the angels is, therefore, created by the Lord through the angels; and the appearances are real, because formed by substances from the Lord Himself, who is the only uncreate Substance.

     By this means, the Lord enables the angels in heaven (and the evil spirits in hell as well) to feel His life in them as if it were their own, and to perform uses, or be active, in a world which appears to be their own; and thus they are men.

     As we can think of the Creator being apart from His created work, so can we think of the spiritual sun apart from the creation accomplished by its means; but then it at once withdraws itself from our understanding, because it is, so regarded, one with the Infinite, or with the Lord as He is in Himself.

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It is indeed inaccessible light, becoming accessible only as it reveals itself in and through creation. It is the cause of all that is real to us, of all existing things appearing to the senses of men or spirits and angels, including ourselves. Through its operation, the Lord assumed humanity on earth, and has become manifest to us in His Divine Human.

     The subject of the spiritual sun should be studied in connection with that manifestation, and the growth of that manifestation from potency to fulfilment; and I had really commenced to take notes with the intention of doing that, since the subject was assigned to me months ago. But in working on it, I found it easier to get light on that phase of the subject by first tracing the operation of the spiritual sun for the existence of our own finite humanity, which is created in His image. But to present it in an adequate or at all satisfactory way would require, not one, but several addresses, and I must be content with bringing forth some salient points which have helped me to get, as I perceive it, a vivid gleam from the inaccessible light.

     V.

     In Divine Love and Wisdom 296, we are told that the Divine of Love, the Divine of Wisdom, and the Divine of Use are the Lord, and that "these three are presented in appearance outside the sun of the spiritual world, the Divine of Love by heat, the Divine of Wisdom by light, and the Divine of Use by atmosphere, which is the containant." (W. 296.)

     We cannot think of creation as having a beginning, because God is from eternity without beginning, but time begins with the creation of the physical world. "God is Infinite, for He was before the world, thus before spaces and times arose." (T. 29.) "God, since the world was made, is in space without space, and in time without time." (T. 30.)

     We are born into the world of time and space as natural men, because under the natural sun, in a world created through its instrumentality. Becoming conscious of life here, where our ideas are formed by the image of things outside of us, influencing our minds through our bodily senses, space and time are indissolubly connected with all our natural ideas.

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But, on the other hand, we cannot think of space and time existing without the conditions of this world, or what is similar to them. Nor can we think of distinguishing one object from another, or of beholding things with actual forms or shapes, without bringing in the conditions of space; neither can we think of beholding changes or development in things seen, without bringing in the conditions of time.

     A spiritual world, real and perceptible to us, where we are conscious of ourselves as personal entities, and of others as individual forms of life, with whom we can have intercourse, is impossible to conceive of; it cannot exist to us without the appearance of space and time. The conditions of a spiritual world, really existing to created beings, must, therefore, in this respect be similar to the conditions on earth, however different their origin and substantiality. And the natural sun and the natural world was created in order that the spiritual universe might exist, and through which it might produce its effects and uses. (T. C. R. 76.)

     Before the natural universe was created, the spiritual universe existed only in potency; and until the Lord, through the mind of man, has created for him a spiritual body to dwell in and work through, man exists only in potency. But the beginning of space and time with the creation of the sun, also eludes our understanding, because the sun, as the cause, is prior to the earth; and it is the going forth of the earth from the sun, the influence of the sun on the earth, and the reaction of earth to this influence, which produce the conditions of space and time observed by us as created beings living on the earth.

     Therefore, it is said in the True Christian Religion 76, in the conversation between Swedenborg and the angels which I have referred to before, that, "when I have been in enlightenment, I have perceived that, by means of the light and heat from the sun of your world, spiritual atmospheres, which in themselves are substantial, were created, one from another; and because there were three, and thence three degrees of them, three heavens were made, one for the angels who are in the highest degree of love and wisdom, another for the angels who are in the second degree, and a third for the angels who are in the lowest degree.

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But because this spiritual universe cannot exist without a natural universe, in which it may produce its effects and uses, then the sun from which all natural things proceed was created at the same time, and by this, likewise by means of light and heat, three atmospheres, encompassing the spiritual as shells enclose kernels or the bark of a tree the wood; and at last, by means of these, the terraqueous globe, the abode of men, beasts and fishes, also of trees, shrubs, and herbs, was formed of lands consisting of soil, stones and minerals." (T. 763.)

     It is here said that the natural sun was created at the same time as the spiritual sun and the spiritual atmospheres. But, as the spiritual sun and the substantial atmospheres were created before time and space arose, the expression only accentuates the fact that, though it is necessary for us to think of a beginning of space and time, that beginning is as elusive to our minds as the manner in which the infinite finites itself.

     But when we contemplate that "very general sketch of creation and its progress" through substantial atmospheres from the spiritual sun, changing from one degree of life to another through the activity of "pure love together with wisdom," the first appearance of space and time comes to our minds, because in no other way can we form any idea whatsoever of the progress and change involved even before the spiritual and living substances become material and dead in the natural sun.

     VI.

     Love and Wisdom-that is, God-are "substance and form in themselves, consequently the self-subsisting and sole-subsisting Being (Ipsum et Unicum)." (W. 44.)

     Creation, regarded in its progress from the Lord as the spiritual sun, brings to our view the Lord's infinite Divine substance going forth or being emitted from Him,--substance, which, as it is in Him, is absolutely unknowable to us,--becoming at length the dead matters of the earth, with which we are so familiar through our bodily senses, but which, as to its esse, remains unknown to us.

     Within the dead matter, and encompassed by it as a kernel by its shell, are living spiritual substances, and within these as His receptive containants is the Lord's own infinite life. When spiritual substances, receiving life from the Lord as the spiritual sun, are thus imbedded in dead matters from the natural sun, a difference in conditions is brought about.

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Through these new conditions, the kernel of spiritual substance is subjected to a twofold influence,-from within and from without,-and is thereby created into spiritual organisms of lower and higher kinds, which are the minds or souls of all living things. "Divine life is from within in the fire of the sun of the spiritual world, but from without in the fire of the sun of the natural world." (W. 157.)

     The minds thus created and organized react to the influx from the Lord from without on the matter that encompasses them, and from these matters build for themselves physical bodies, through which they may be active and perform the uses they were created for in the natural world. The human mind is the last formed, and it weaves to itself a body through which it becomes conscious of having life on the natural plane of life, or under the natural sun. The human mind is will and understanding. It is a spiritual organism, created prior to and the cause of, the natural organism through which it becomes active in the natural world. "What is spiritual clothes itself with what is natural as a man clothes himself with a garment." (Influx 77.)

     The first natural receptacle which the mind weaves for itself is the brain. "It is formed first in the womb, and for a long time it is larger than the body." (W. 365) In the brain is the beginning of physical life; and through the mind's activity in the brain, and from it as an instrument, the whole body is built up in the womb. "Man's life, in its principles, is in the brains," and "the life through these first principles is in the whole and every part, and in every part from the whole." (W. 366, 367.) Living thus in a world apparently separated altogether from the spiritual, the human being becomes conversant with the natural world through his bodily senses, which convey to his spirit or mind impressions from the outside.

     All creation is for the end of use, and the natural universe as a whole is created for the sake of giving to man's spirit a life that he can feel as his own. With that he exists and subsists. The will and the understanding is the man, but he first gets consciousness of existence as an individual because he lives under the natural sun, and thereby is given freedom to use his life as if it were his own.

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     VII.

     The natural universe is the ultimate end in creation, by which the human mind is given existence and subsistence, but it becomes at the same time the "middle end," or the beginning of the created spirit's return to his Maker. For by this means the Lord as Love and Wisdom can act on man's mind, and the man react as if by himself.

     "There are two suns, the sun of spirit and the sun of nature; the one is the Divine Love of the Lord, the other is pure fire. From the sun which is Divine Love, the work of creation began, and through the sun which is fire it was brought to completion; and because all things which are contained in the spiritual and natural worlds exist and subsist from these two sources, it follows that the spiritual and the natural are together in every created object, the spiritual being as the soul, and the natural as the body; or the spiritual as the internal, and the natural as the external; or the spiritual as the cause, and the natural as the effect." (Ath. Cr. 85.)

     Living under the sun of nature, man's mind is first developed on the natural plane of life, and this conscious of will and understanding in the world of space and time is called, in the Writings, the natural mind. It is not the mind itself, for that is created wholly of spiritual substances, and is a spiritual organism, but a quality of consciousness given to it because of the natural body in which it dwells; and the spiritual consciousness of the mind of man can be opened, if man reacts to the Lord's influx into it. The Lord as Love and Wisdom acts from within on the inmost of man's mind, on the remains of life from Him in it, and from without through the natural mind by means of Revelation of Divine Truth accommodated to the natural mind's receptivity.

     Man can, if he wills, react to the influx from the Lord as the spiritual sun, that is, as Love and Wisdom, because man's understanding is created to receive His Wisdom as truth, and man's will to receive His Love as the good of life. As he reacts as of himself, his mind opens on the spiritual plane of life, and forms for itself a spiritual body qualified for life in heaven, and for the performance of uses there. But it never opens to receive the infinite Love and Wisdom of the Lord, or the Lord as He is in Himself, but only in accordance with the finite capacity of his created mind, and to perceive the effect of the Divine proceeding through his mind.

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     "Angels cannot see love with their eyes, but instead of love that which corresponds to it." (W. 87.) "Spiritual fire is the Divine Love and Wisdom in their first correspondence." (W. 93.)

     "Because the Lord, as He is in Himself, and as He is in His sun, cannot make Himself present to any angel or man, therefore He presents Himself by such things as can be received, and He presents Himself as to love through heat, as to wisdom through light, and as to use through atmosphere. That the Lord presents Himself as to use through atmosphere, is because atmosphere is the containant of heat and light, as use is the containant of love and wisdom. For the light and heat which proceed from the Divine sun cannot proceed in nothing, thus not in a vacuum, but in a containant which is a subject; and this containant we call atmosphere, which surrounds the sun, and, receiving it in its bosom, transmits it to heaven where the angels are, and thence to the world where men are, and thus brings forth the presence of the Lord everywhere." (W. 299.)

     VIII.

     The conclusion that we can draw from the teaching of the Word of the Lord to His New Church, as I see it, is that there is a real correspondence between the real, because existing, things of the spiritual world under the spiritual sun, and the real and existing things in the physical world under the natural sun.

     The matters of the earth were emitted from the natural sun, including those from which our physical bodies are composed. All our bodily organs are made from earthly matters by the Lord, working on them through living minds. Through the organs of sense we become familiar with the things of nature that surround us, and our minds, working with our bodies as their instruments, shape the things we find provided for us, and make use of them. We cannot see the heat that proceeds from the sun of nature, but we feel its effect and make use of it. We cannot see the light as it is in the sun, and we get blinded if we make the attempt; but, diffused through the atmosphere, it lights us, and enables us to perform uses. We cannot see the atmospheres which contain and transmit heat and light from the sun, the things visible in them being from the sphere
of the earth, caused by the sun's action on it, and appearing in the form of clouds or vapors.

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     Though the angels of heaven know and perceive the difference in conditions in their world under the spiritual sun, in comparison with those in this world, still they appear to them quite similar; nor would they be able to perceive the difference, or their own existence even, except for this similarity. The substances which make their earth--mountains and valleys, fields, gardens and lakes--are gone forth from the Divine Man as the Sun of heaven. The spiritual bodies of the angels, with their organs of sense and activity, are created by the Lord, and are suited for uses in that world. With their eyes, they cannot see the love proceeding from the Lord as it is in Himself, but they receive of it, are warmed by it, and with their eyes behold it as a sun, corresponding to their reception of it. They cannot see the Divine Wisdom as it is in the Lord, but they receive it as truth, and that truth appears outside them as the proceeding from the visible sun, and they are lighted by it. The atmospheres which contain and bring to them the Love, Wisdom, and Use of the Lord, they cannot see, but they behold their own limitation in receiving them as clouds and vapors.

     The angels love from the Lord's Love; they think from the Lord's Wisdom; and they act from the Lord as Use. Because they have a spiritual body, created from spiritual substances with organs of sense and activity-an organism as separate from the Lord as the natural sun is from the spiritual,-therefore everything that they receive from the Lord is given them to feel as if it were their own; and yet, because the origin of the things that make heaven is not in the angels, they appear outside of them as most real things.

     From this cause, they themselves and all things in the heavens exist. The infinite things that are one in the Lord come into real existence as multitudes of created things from Him. Without this sense of life as their own, they themselves, and all things that appear to them, would cease to exist, would melt away and be absorbed by the infinite. Then the whole spiritual world would be a mere appearance, lasting only while we live on this earth, and disappearing with the death of the natural body.

     But the angels know and acknowledge that they have nothing of themselves, but receive everything from the Lord,-the substance of their being, their power to feel, think, act; together with that greatest gift,-to feel as if it were all their own.

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Because they can love from the Lord's Love, and because they perceive that Love as the highest and best of all in them,-that which makes them truly men, from which their understanding of truth arises, and by which their actions are decided,-therefore they can conceive of the spiritual sun as it is in itself, the Love, Wisdom and Use of the Lord as the Divinely Human form; and the Lord can therefore appear to them at times in the human form, in the sun and outside of the sun.

     Though all things in their world are appearing to them similarly as things in this world are appearing to us,-as real things existing outside of us,-still they do not think from space. Their ideas are without space, and to them "it is clearly manifest that nothing lives in the created universe but God-Man alone, that is, the Lord; and that nothing is moved but by life from Him; and that nothing is but through the sun from Him; thus that it is a truth that in God we live, move, and are." (W. 301.)
GLEANINGS FROM NEW CHURCH HISTORY 1923

GLEANINGS FROM NEW CHURCH HISTORY       Rev. JOHN E. BOWERS       1923

     REMINISCENCE OF AN INVITATION TO PREACH IN A METHODIST MEETING-HOUSE.

     On March 7, 1899, the Hon. Lewis Grant Dill, and a young son and daughter, were baptized by the writer. The service was performed at the home of the family at Waverly, the county seat of Pike Co., Ohio. On invitation, the Rev. Mr. Palmer, an elderly gentleman, who was at the time the Methodist Minister in the town, was present. Judge Dill was not, however, inclined to unite with and become a member of, any denomination of the Old Church. Some of his near relations were among the early believers in the doctrines of the New Church in the state of Ohio. He believed in these Divine Teachings, in so far as he had learned to understand them, and he was waiting for an opportunity to become a member of an organized Body of the New Church. The way was opened for him during my visit. His attention was called to the doctrine taught in the Writings on the subject.

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He was, therefore, baptized, as said above. And then, by application to that end, he became a member of the General Church of the New Jerusalem.

     In due time, on my next trip on the circuit in Ohio, Judge L. G. Dill, of whom we have spoken above, had been informed of the date of my expected arrival in Waverly. And the latter, on his meeting the Rev. Mr. Palmer, informed him of my coming. Mr. Palmer then said that the evening of that day was the time of their prayer meeting. And he stated his intention of asking me to give them a talk, instead of holding their usual prayer meeting, putting the question to Judge Dill, whether he though I would be willing to do so. It was answered in the affirmative, for the reason that it was known to have been my policy during many years to lecture or to preach,-to teach the Heavenly Doctrines of the New Jerusalem,-whenever or wherever the way opened or the opportunity was given to do so.

     When, therefore, Judge Dill and I arrived at the Sunday School room of the church mentioned above, and the people gathered, expecting to have their prayer meeting, we met the minister, the Rev. Mr. Palmer, and he then said to me: "Now, brother, you just conduct the service as you prefer, and I will sit with the people and be listener." Accordingly, after reading from the Word and saying the Lord's Prayer, there followed a few words introducing myself as a missionary of the New Church, described by the New Jerusalem in chapters 21 and 22 of the Book of Revelation. Then there was recited the Creed, beginning in the middle page 112 of the Academy Liturgy, printed by the Lippincott Co., Philadelphia, in the year 1876.

     The text of the discourse was: "For the Lord God is a Sun and Shield; the Lord will give grace and glory; no good will He withhold from them that walk uprightly." (Psalm 84:11.) The number present was about forty, all of whom gave close attention. After the benediction, Mr. Palmer came to me, took my hand, and said: "I have no objection to the Creed you recited; it is just what I believe, and what I teach. And I wish you would write it out and let me have a copy of it." This was done. And the friendly old gentleman and I have never met since, because he was afterwards transferred to another charge.

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NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     PROPOSED NEW EDITION OF THE WORD.

     THE NEW AGE (Sydney, N. S. W.) for December, 1922, comments on the offer of Mr. George Marchant, of Australia, to defray the expense of translating and publishing a New Church version of the Word. The attention of our readers was called to this project in an article on "A New Church Version of the Scriptures," by the Rev. W. H. Alden, appearing in our issue for October, 1922, p. 581. THE NEW AGE now furnishes information as to later developments looking to the carrying out of the plan by committees of the American Convention and the English Conference, and states:

     "Mr. Marchant offered to place, in January, 1924, the sum of L12,000 in the hands of the two committees on translation. The interest on this sum, and as much of the principal as may be required, are to be used to promote the work of translation. It is a stipulation that both Conferences must approve of the work, and must agree to use the new edition when it is published. . . . The apportionment of the money is to be arranged by the two committees acting jointly. . . . It is interesting to note that the Academy (Bryn Athyn) has already published an edition of the Word, using the existing translation, and without an introduction.

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A copy of this work is used in worship in the Brisbane Society, being placed open n the communion table." (p. 567, 568.)

     Later in the same issue, THE NEW AGE speaks of Mr. Alden's "excellent and informative article," and continues: "The need of such a version has been acknowledged from the dawn of the Church, . . . but the efforts have all failed, chiefly, it would appear, from the membership of the translation committees finding it impossible to agree. However, there has never previously been so strong an inducement as Mr. Marchant's princely offer, and there is reason to believe, therefore, that the noble object will be finally achieved in due time. The attempt may yet be the means of drawing together the Convention and the Academy." (p. 572.)
SPIRITUAL DIARY ON WOMEN PREACHING 1923

SPIRITUAL DIARY ON WOMEN PREACHING              1923

     Growing out of an address by the Rev. J. F. Buss on "The Question of Women Preachers, according to the Doctrines," (reprinted in our July, 1922, issue, p. 383), the "Correspondence" department of the NEW-CHURCH HERALD (English Conference Weekly) has lately been the scene of a very lively interchange of views on the subjects of "Women Preaching" and "Authority versus Liberty,"-closely allied topics in the present instance, because many of the writers to the HERALD hold it an infringement of intellectual liberty to accept as authoritative the clear pronouncement against women's preaching given in the Spiritual Diary 5936. Answering his critics on this phase of the subject, Mr. Buss writes:

     "The right of using statements in the Spiritual Diary in discussing topics of New Church doctrine, in view of Mr. Rendell's energetic protest, although too large a subject to be fully gone into here, seems to call for a few words of comment. The first of such seems to me to be, Why should such statements not be appealed to, provided they are germane to the subject at issue? No one questions that the Spiritual Diary is an authentic writing of Swedenborg's. It was written between the years 1747, when the Arcana Celestia was begun, and 1765, when Swedenborg was engaged on The Apocalypse Revealed, which was published in 1766; the subsequently published works being only Conjugial Love, A Brief Exposition of the Doctrine of the New Church, The intercourse Between the Soul and the Body, and The True Christian Religion.

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Its contents, therefore, belong to the period of Swedenborg's full enlightenment; a circumstance which would, I think, seem to carry with it a sort of guarantee that any references in it of a doctrinal character would be in line with the doctrine of the New Church. They must, certainly, be taken as expressing Swedenborg's understanding of the doctrine involved; and, when all is said and done, we must, I suppose, all acknowledge that Swedenborg's knowledge and understanding of the Heavenly Doctrines of the New Jerusalem surpassed those of any of us! His bona fides in the Spiritual Diary is, moreover, as unquestionable as it is in the True Christian Religion; and, taking all things into account, I see no reason why I should not, in my efforts to learn, understand and expound the Doctrines of the New Church, avail myself of what Swedenborg wrote in the Spiritual Diary, when I find anything there suitable to the purpose." (HERALD, Dec. 30, 1922, P. 793.)

     We cannot here reprint the manifold arguments brought by the correspondents of the HERALD, both for and against Mr. Buss's stand on the two questions involved. He rightly holds that women's teaching the Word to children, as in home and Sunday School, cannot be regarded as "preaching." He is equally correct, we believe, in his contention that the "prophetesses" of Scripture were not "preacheresses." On this latter point, we quote Mr. Buss further:

     "I do hope that your readers have paid Mr. Dufty the compliment of looking up the cases of 'women preachers' from the Old and New Testaments, with which he presents us. I have done so. . . to make quite sure of not overlooking anything that ought to be noticed. Miriam's inspired utterance runs: 'Sing ye to the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea.' This is the whole of it. Is this a 'sermon?' Is it 'preaching'? Deborah's was a song of precisely the same character, very fine from a Jewish, patriotic and poetic point of view, and very much longer that Miriam's, but assuredly no more a 'sermon' than hers. The case of Huldah was, that Josiah the King sent messengers requesting her to 'inquire of Jehovah concerning the words of the Book of the Law, that had been found in the house of Jehovah; and she simply told them, evidently in personal interview, what Jehovah's reply to Josiah's inquiry was-no more sign of 'preaching' than in the former cases.

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Anna, we read, 'gave thanks likewise [i.e., as well as Simeon] to the Lord, and spake of Him [Jesus] to all them that looked for redemption in Jerusalem'-respecting which, it may safely be said that, prior to the modern feminist movement, no one ever understood that Anna went out and 'preached'-nor would now, but for the exigencies of making out a case. Mary spoke that glorious hymn we call the 'Magnificat'; but it is not a 'sermon.'"

     "Nor can Elizabeth's 'Blessed are thou among women, etc.,' be called a sermon by anyone who wishes his judgment to be respected. In regard to all these cases, it is not 'dogmatism' to say that in not one of them can utterances be rationally called 'preaching' or a 'sermon.' The 'evidence' of the text, and context, in all of them, is, that they were inspired utterances-not, assuredly, of the nature of 'preaching'-not of their own words (except in the case of Anna) but of the Lord's." (HERALD, Jan. 6, 1923, p. 9.)

     In the discussion noted above, some writers have quoted a statement from Conjugial Love 295 in support of their objection to placing the rational under the authority of Divine Revelation. They were well answered by the Rev. Frank Holmes, whose letter we print below in full. The passage reads as follows:

     "The things written in this book have for their end that the reader may see truths from his own rational, and thus may assent. For thus his spirit is convinced; and those things in which the spirit is convinced are allotted a place in the mind above those which enter from authority, and on the faith of authority, without any consultation of the reason; for the latter enter no more deeply into the head than into the memory, and there mix themselves with fallacies and falsities; thus they are below the rational things of the understanding. Any man can talk from the things of the memory as if rationally, but preposterously, for he then thinks as a crab walks, the sight following the tail. . . ." (C. L. 295)

     Mr. Holmes letter reads:

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     AUTHORITY VERSUS LIBERTY.

     It seems to me that the objections made in the name of the freedom of reason against the authority of the writings of the New Church tell equally against the authority of the Divine Word contained in the Sacred Scriptures. Liberty of reason is no more infringed by the one authority than by the other, nor by the applied teaching of the one more than by that of the other, so long as it really is the teaching, and nothing but the teaching.

     Divine Revelation must be objective, if "it has been provided by the Lord that nothing of truth shall flow in through man's internal, but only through his external." And all such Revelation, whether of the literal sense in the Sacred Scriptures, or of the internal sense and of genuine doctrine in the Writings of the New Church, must be Divine Truth, accommodated and mediated through the Divinely chosen agencies, and as such, in no way subordinate to the rationality of its human recipients, although necessarily addressed thereto. Now, if, in calling reason a Divinely provided means, we mean to imply-as sometimes it appears-that it is an arbiter of higher rank than the truths, coming in by the external way from Revelation, with which it works, then we are making Divine Truth, as revealed, subordinate to the rationality of its human recipients. We are bringing it to pass that "there was no king in Israel, but every man did that which was right in his own eyes." We are making the Church an organization of Rationalists, wherein each member has the right to claim that his own vagaries are the guidance of the Holy Spirit, to which all authoritative, objective Revelation--the very existence of which is questioned--must bow.

     But, while Revelation must not be subordinate to human reason, the authority of the one does not in the least impair the freedom of the other. Neither the authority of Divine Revelation in the Sacred Scriptures, nor the authority of Divine Revelation in the Writings of the New Church, requires a man to forego his God-given privilege of rational investigation. It does seem to me that the Rev. J. G. Dufty raises a "false issue" when, by implication, he places in one category the acceptance of truths from SUCH authority, and in another "those things in which the spirit is convinced." I may be misunderstanding Mr. Dufty's real meaning at this point. But, at any rate, so far as my experience goes, things accepted on the authority of Divine Revelation are also "things in which the spirit is convinced," and are "entered into intellectually."

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The things accepted from the authority of Revelation are very distinct from the things which, without consulting reason, enter from authority and the faith of authority. These latter, which Swedenborg so justly condemns in C. L. 295, are things "beneath the rational things which belong to the understanding." They cause one to speak "as it were rationally, but in reality absurdly," and to think "as a crab walks, the sight following the tail." It is quite clear what kind of authority is here meant. It cannot be the authority of any objective Divine Revelation, for would Swedenborg speak of any such Revelation in that language, when he is always telling us to "believe things to be true because the Lord has said them in His Word!" What he here condemns, as he plainly says in every other passage where authority is so dealt with, is the authority of men, which makes what we believe merely of others in ourselves. But he never condemns the authority of Divine Revelation. Certainly it is not to be a thing in which reason has no part, and which therefore enters the head no further than the memory. But it is to be authority whereby reason is enlightened. And he constantly bids us have that affirmative mind to "the things which are of doctrine out of the Word," which mind he calls faith in the Lord. What pages he has written about the disorder of looking to the doctrine of faith from rational things, and the order of looking to rational things from the doctrine of faith, "first believing the Word or the doctrine thence derived, and afterwards confirming the same by rational things!" Here surely is his recognition of the authority of Divine Revelation, on the one hand,--a recognition not really contradicted by what he says of authority in C. L. 295,--and of the freedom of reason to confirm, on the other hand. There is no antithesis between this authority and this freedom. We imagine the antithesis, because our rational, when unregenerate, is a rebel and libertine.

     In the Writings of the New Church we have "the doctrine thence derived," and we have it, not from man, spirit, or angel, but from the Lord alone, mediated through the understanding of one who was enlightened by the Lord, and who was therefore adequate for His purpose of making Revelation. I plead for an acknowledgment of the authority of this wondrous Revelation, without which we have no opened Word, no descended Holy City, no Second Coming of the Lord, and no New Church; and without which our rational would still be in the destitution of a consummated dispensation.

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For I feel that the only freedom of reason worthy of the name, and receptive of heavenly delights, is that which acknowledges that all that it has, and all that it is, has come by means of the light, the power, and thus the authority of all Revelation.-FRANK HOLMES. (HERALD, Jan. 20, p. 40.)
PETER CLAASEN 1923

PETER CLAASEN       F. E. WAELCHLI       1923

     Mr. Peter Claasen, who passed into the spiritual world at Rosthern, Saskatchewan, on December 30, 1922, was born in a German Mennonite community in South Russia. After completing his school course, he became a teacher, which profession he followed for more than twenty years. Then he emigrated to Manitoba, Western Canada, where many of the Russian German Mennonites had colonized. A number of these people had received the doctrines of the New Church, and Mr. Claasen also became a receiver. After about two years, he moved to Rosthern, Sask., where another settlement had been made, and in this vicinity he lived, for the most part, to the close of his life.

     He followed various occupations, among them farming, but devoted much of his time to literary labors. He was known among the German-speaking people throughout Western Canada, because of his able articles and poems, published in the papers of that language. His pen was active also in the cause of the New Church. His book, Der Wahre Glaube (The True Faith) is an excellent missionary work, especially for use among Mennonites. For years he was a contributor to the New Church periodical, BOTE DER NEUEN KIRCHE, principally in the way of translations from the English, but also occasionally by communications and poems.

     When the General Church began its work at Rosthern, Mr. Claasen was a determined opponent of its principles, writing against them, in his usual vigorous manner, in the BOTE. Rut later he accepted them, and, in 1920, received New Church baptism and became a member of the General Church. Since then he contributed two articles to NEW CHURCH LIFE; one, "Right Training-the Road to Happiness" (1920), the other, " Development of the New Church at Rosthern, Saskatchewan."

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In the latter (October, 1921), he tells of the manner of his coming to the General Church.

     Mr. Claasen was at one time invited to receive ordination into the ministry of the New Church, but declined, doubting his fitness for the work. Yet he told the writer that his great hope was that, in the other world, he would be able to enter into the use of proclaiming the Heavenly Doctrines, and that he was trying here to lay the foundation in preparation for it. This was his love, and, we can believe, is his love, into the ultimation of which he is now entering.
     F. E. WAELCHLI.
"THE GOLDEN HEART." 1923

"THE GOLDEN HEART."       GEORGE DE CHARMS       1923

     THE GOLDEN HEART, AND. OTHER STORIES. By Amena Pendleton. The Academy of the New Church, Bryn Athyn, Pa., 1922. Pp. 79. Cloth, $1.00.

     Children are not "slow to world greetings," but they are remarkably "quick with an 'Oh, List,' when the angels speak." Because it beckons them away to a fairyland that is real, where they may live among angels and spirits, in a world of wonderful adventure, the little book by Amena Pendleton will appeal to children in a way the ordinary fairy tale does not. This collection of seventeen stories from the other world, based on "things heard and seen" by Emanuel Swedenborg, is attractively bound, and most artistically illustrated. The stories are brief, simple, and direct. By diction and style they are brought well within the range of very young children. And yet older children also will find them interesting; especially as they learn more about the spiritual world, they will find these stories illustrative of the strange phenomena of that true "fairyland" whither they themselves will come when they pass through the gates of death. They will not find it necessary to discard them as mere figments of the imagination, or to feel ashamed of them as something unworthy the credulity of a mind set free from childish fancies. The increased knowledge that comes with advancing years, far from discrediting these stories, will reveal new and deeper wisdom in the adventures of the Princess Angiola, in the suffering of Dara in the desert, in Miguel's heroic protection of his flock.

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     Not since the days of the Ancient Church have men been in a position to write fairy tales that not only carry conviction to the unquestioning mind of the child, but contain an element of permanent truth for the adult as well. This is the peculiar charm of the folklore and fable that find their roots deeply imbedded in the childhood of the race. The kings and princesses, the heroes and heroines, the sprites, and gnomes, and fairies,-the children of ancient tradition, hoary with age, who have been conjured up at every mother's knee from the dawn of history,--why have they survived? What power has kept them dancing, and slaying dragons, and rescuing maidens in distress, quite oblivious to the steady march of human progress? It was not merely their appeal to the child, but they depended for their perpetuation upon the loyalty of the adults by whom they were passed along to another generation. It is because the fathers and mothers, after they had grown up, continued to believe in them. It is because, in spite of their sophistication and worldly wisdom, they still loved them, and saw within them some truth of value. This is the secret reason why fairy lore has held an unquestioned position in the literature of the race, whence the more modern writers have been quite unable to eject it.

     The fairy tales that spring from the conscious effort to meet the states of children have not the same appeal. They are born of minds wherein the whisperings of angel voices have been hushed,-minds that have been forced into the strait-jacket of scientific correctness, from which the ability really to believe in fairies, and spirits, and magic marvels has departed. If angels and supernatural powers are introduced, they must be mentioned with a certain restraint, somewhat apologetically, lest one be suspected of so unforgivable a lapse from the postulates of scientific thought as to give them any real credence. And so the tales of this kind do not ring true; they do not grip very deeply. While many of them appeal to the undiscriminating mind of the child, they carry no conviction to the adult, and consequently will be short lived and ephemeral. There is not one person in ten thousand, who, on reaching adult age, is able, at this day of enlightened knowledge, to believe anything definite about the life of the spirit. Yet it is the life of the spirit that is the soul of childish interest and imagination. For this reason, a real child-literature, vying with the myths and fables of the ancients, cannot be produced, except as the sure knowledge of the spirit and its life is restored.

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     It is this restoration that is taking place in the New Church, through familiarity with the realities of the spiritual world. With it comes the dawn of a new day in child literature, which will advance, not because of cold, analytical perfection of style, but in direct proportion as the old and grizzled form of skepticism is touched with the wand of Revelation, and turned into the beautiful maiden of heavenly love, by which the eyes of adults shall once more be opened to behold the wonders in the midst of which children dwell. It is because these stories by Miss Pendleton herald the coming of this new day, that they will commend themselves to the New Church public. It is because this is really their central appeal, that they will not be generally recognized in the world of literature. They speak with too great certainty, with too naive a faith, of things which modern people are ashamed to believe. But for this very reason they will be found of value to those who would give their children a supply of living water, to sustain and refresh their souls on the weary journey across those arid deserts of unbelief that lie between their childish paradise and the land of adult service to their country and their fellow men which they must reach by modern education.
     GEORGE DE CHARMS.

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON NO. 32.-THE MARCH TOWARD SINAI.
(Exodus 15 to 16:36.)
Analysis:
Marah, the waters sweetened          ch. 15: 22-26
Elim, twelve wells               27
Wilderness of Sin; complaint          ch. 16:1-3
Food promised in abundance          4-11
Quails and manna given          13-21
The sabbath observed               22-30
A memorial preserved          32-36

     Here, in the middle of the 15th chapter of Exodus, is a great division in the history of Israel. Egypt no longer has any place in it, except as an occasional memory. The desert wandering begins, and is to continue for forty years, At this time the people are an immense, unorganized crowd; but Moses, inspired by the Lord, organizes an army, provides a house of worship, gives them a code of laws, and sets up a system of judges and officers to enforce the law. In this way they became a strong nation.

     Marah is probably the place now called "Ayun Musa" by the Bedouins. This means "well of Moses," and is preserved in the Arabic traditions of the events in the life of Moses. "Mara" is the Hebrew word for "bitter." (Compare 2 Kings 2:19-22 and 4:39-41.) The bitter water being made sweet teaches that, at the beginning of our life's pilgrimage, the Lord's laws of conduct seem harsh and quite unpleasant, causing internal pains and bitterness of spirit; but through obedience, and actually doing the right thing--(natural good is signified by "wood")-those laws become pleasant and satisfying to the thirsty soul. Note, therefore, the general law of obedience given in this lesson. (v. 26.) And immediately they come to the oasis of Elim, where they camp for probably two weeks. The time given in ch. 16:1 means that they came into the wilderness of Sin four weeks after the passover.

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Chapter 16 is an account of the miraculous feeding with the quails and manna. It is supposed that they brought out of Egypt a supply of grain that lasted them this far on their journey. But this being exhausted, they look back with longing to the "fleshpots" and plenty of Egypt. Forgetting about the oppression and slavery there, they also forget about the great mission that the Lord has in store for them. Natural, worldly, and bodily appetites always have this effect when they dominate a man. Gluttony, avarice, luxuriousness, laziness, gambling, immoderate drinking, love of pleasure, and self-indulgence in general, cause man to forget heaven and the glorious and happy destiny the Lord has in store for him, along with the freedom of love and activity in His kingdom. And he also forgets that in these appetites there is the slavery of hell, which thwarts, imprisons, and finally kills every noble quality. The gluttony of the people in the story typifies every lust of indulgence. (Compare Numbers 11:4-6, 18-20, 31-34)

     But the Lord promises to sustain them with the bread of heaven. (v. 4-7, 11, 12.) And the promise to the people by the voice of Moses is confirmed as a Divine promise by the glory of the Lord revealed in a cloud. (v. 8-10.) The Lord provided two kinds of food: quails, which were brought in great numbers every evening (v. 13; compare Numbers 11:31-32), and the manna that was left on the ground every morning after the dew had dried up. (v. 13-14.) Note all the particulars of the description of the manna, and of the mode of gathering it and keeping it. (v. 16-21, 31; Numbers 11:7-9.) Note the exception for the Sabbath, and the preservation of a pot of it for a testimony to future ages. (v. 22-30, 31-35.) The word "manna" means "What is it? "-an expression of wonder and astonishment, which became the name of the substance because they had no other name for it.

     This wonderful provision of food was to show that the Lord takes care of His people, and especially that the real sustenance of life is from Him out of heaven. The bread that we eat is not alive, but what comes directly from the Lord through the heavens where the angels are is what makes us living creatures; and this we call "life." If you will believe it, that life is Divine Truth. (Compare Deut. 8:3; Matthew 4:4; John 6:47-51, 58; Psalm 78, 23-25; 104:27-30.)

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     LESSON NO. 33.-REPHIDIM. (Exodus 17 and 18.)
Analysis:
The people thirst               ch. 17:1-3
Water given from the rock          4-7
Battle with Amalek               8-16
Coming of Jethro               ch. 18:1-12
Moses judging all the people          13-16
Advice of Jethro               17-23
Appointment of rulers          24-27

     Rephidim is one of the more important stations on the journey of the Israelites, because three things of great consequence took place there. The two very dramatic incidents described in ch. 17 are of great importance, and the lesson may well be concentrated upon one of them. They both show our dependence upon the Lord; the one, for life, and for everything that contributes to our life; the other, for protection from enemies, i.e., from evils.

     In respect to the giving of the water, it should be shown that it was from the Lord Himself. Outwardly it came from the rock, but really it come from the Lord, who "stood upon the rock." (v. 6. See Psalm 114:7-8; also concerning the waters flowing from the Lord's House and Throne, where He dwells and sits, Joel 3:18; Ezekiel 47:1, Rev. 22:1.) Spiritually, the "water" is the Word,-Divine Truth,-given from the Lord's Divine Human. "He is the Rock; His work is perfect." (Deuteronomy 32:4; 2 Samuel 22:32; John 4:14.) Here is opportunity to teach the need and value of prayer, and how the Lord answers by delivering from trials and strife. "Massa" means temptation, or trial; "Meribah" means chiding, or strife. These names were to remind the people that they had failed to trust in the Lord, and had complained against His way of leading them.

     The battle with the Amalekites typifies warfare against evils, and victory over them; for evil spirits attempt to destroy men, that is, make them do wrong, just as the Amalekites tried to destroy Israel. Note what is said in Deut. 25:17-18, for evil always makes the attack at the weak points of our character, where we have the least power of defense. To be preserved, we must fight, like Joshua, with all our might, and without ceasing until the victory is gained.

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But Joshua could not have succeeded unless Moses had done certain things. Moses held up his hands to the Lord, so that there might be the Lord's power within the fighting; and the story plainly shows that it was the Divine Power that defeated the enemy. Also, Moses was firmly seated upon a stone, this stone representing the Divine Truth of the Word; and it means that the truth given by the Lord must be the foundation or basis upon which our life is firmly established, if we would be saved from our enemies. (Matthew 7:24-27; 16:18.) The Ten Commandments were written on stone. (Exod. 31:18.)

     The visit of Jethro to his son-in-law, Moses, was important in the history of Israel, because through Jethro's advice the first step was taken toward forming an organized government for the nation. The chief function of government is shown as being the administration of justice in the affairs of men according to law and right. These things will be of interest to older classes.

     Jethro was a priest in the nation of Midian (Ex. 2:16, 3:1), where the Ancient Church had existed. He was a wise and good man, in days when that Church was generally corrupted. Like all the wise men of the ancients, he looked forward hopefully to a time when the Lord would redeem men from bondage; hence he rejoiced greatly at the deliverance of Israel, and worshipped the Lord, who had revealed Himself to Moses. (18:9-12.) In this, he may be compared with the wise men who came to see and worship the infant Christ many centuries later. (Matt. 2; also with Simeon, Luke 2:25-35.)

     LESSON NO. 34.-THE TEN COMMANDMENTS. (Exodus 19 and 20.)
Analysis:
Arrival at Sinai                    ch. 19:1-2
General statement of Divine purpose          3-6     
The Israelites consent                    7-8
How the Lord will be seen               9
Ordinance of purification and protection     10-15
Moses sent to give the Law               21-25
The presence of the Lord on the Mount     15-20

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The Ten Commandments               ch. 20:1-17
The people see and fear               18-22
The rewards of obedience               ch. 23:20-33

     There are several things, of which it is said in the Writings that they are the "holiest things of religion,"-in the Old Testament, the Ten Commandments, and in the New Testament, the Lord's Prayer. These should be memorized, and often meditated upon. The holiness of the Commandments was shown plainly and fearfully to the Israelites by the preparation that had to be made for the hearing of them, and afterwards by the great care that was taken of the stone tables upon which they were written. Note how often Moses had to go into the mountain and return, that the people might be purified and prepared. The entire 19th Chapter is a description of this preparation.

     "The same day" (19:1) means the first day of the month, the day of the new moon, thus two months and a half after the Passover, and two weeks after they came to the wilderness of Sin.

     The Lord's general purpose in His work with the children of Israel was stated to Moses in ch. 3, and to the people in ch. 4: 29-31; but now it is given in a more spiritual idea (19:3-6), showing that their destiny was to become true worshipers of the Lord, that they were to represent Him and His kingdom, and that He would be present with them in a peculiar way, for accomplishing His work among men. They would be a "kingdom of priests and a holy nation," because their prophets would preach the Lord's Word, and their scribes would guard it. To this mission they consented and dedicated themselves. (v. 7-8.)

     Purification is always necessary before we can come into the presence of the Lord. (v. 10-15.) Purification and sanctification really mean cleansing the life from evils, and learning truths from the Lord. The man who does not do these two things can never see the Lord and the wonders of heaven, nor hear His voice speaking out of heaven. (ch. 20:22.)

     Chapters 20:18-22 and 23:20-33 complete the setting of the Commandments, in finishing the description of the events, and in showing the Lord's promises of victory over evil, of happiness, peace, and well-being in the kingdom of heaven, for those who hear and obey His Law.

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The Commandments, in their literal sense, are the very foundation of all human life, in this world and the other. They are absolutely necessary to order, happiness, success, and prosperity, and thus to civilization, among men. Without them, we would not be men, and the world would be chaos. But the interior-moral sense greatly increases our happiness in this world, and is necessary to make life pleasant instead of quarrelsome. It gives thoughtfulness, kindness and decency to life, and thus elevates life to a higher plane, and brings it much nearer to heaven. (For this sense, see Matt. 5:21-48; T. C. R. 291-328. For the interior senses generally, see also S. S. 67 and Doctrine of Life 62-91.)

     LESSON NO. 35.-THE GOLDEN CALF. THE TABLES OF THE COVENANT. (Exodus 32 and 34.)
Analysis:
The people make and worship a calf          ch. 32: 1-6
The Lord informs Moses               7-10
Moses goes down from the Mount          15-18
Moses destroys the image               19-24
The people are punished               25-29
And exhorted to repent               30-35
Moses hews two new tables               ch. 34:1-5
Exhortation with the new giving of the Law     6-17
The Writing of the tables               27-28
Moses brings the Law to the people          29-35

     Two important subjects of instruction are brought together in the incident of the golden calf, namely, Idolatry, and Keeping the Lord's Divine Law; and these two are direct opposites of each other; were one prevails the other perishes. (See Matthew 6:24.)

     This was the first lapse of the Israelites into idolatry, but it shows a tendency that manifested itself frequently in aftertimes. (See Numbers 25:2-3; Judges 2:6-19, and elsewhere; and I and 2 Kings. Teachers may read profitably T. C. R. 291-294, A. C. 8941, 8943; 1357, 1363; where the difference is shown between external and essential idolatry.

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The "golden calf" signifies external pleasures from self-love, and selfish devotion to these is meant by the worship of the calf. The evil of loving one's self or pleasure more than the Lord, and obedience to Him, can be shown to children; also that in disobedience and wrong-doing men turn their loves away from the Lord and break His Commandments. It was because the Israelites had done this, and had made other gods for themselves, that the tables of the Law which Moses brought down from the Lord were broken as soon as he came among the people. (v. 19.)

     Moses had been in the mountain for forty days (ch. 24:18), when the Lord sent him down to destroy the idolatry, to punish the evil doers, and to purify the camp of Israel. Then he was commanded to return into the Mount with two other tables like the first, to receive anew the Divine Law. (34:1.) When there has been repentance, and purification from evil and falsity, then is it possible for the Lord again to teach and lead His people toward their heavenly home. If we have sometimes done wrong, and broken the Commandments, it is still possible for us to turn again to the Lord, and to keep the Commandments by doing right. The Lord is always ready to forgive, and to renew His Covenant. (Ex. 34:6, 7, 10.)

     The tables of the Law should be described. They were of stone, and the Ten Commandments were engraved upon them in the Hebrew Language. These were the most sacred things the Israelites possessed, and were kept in the Ark, in the innermost room of the Tabernacle and Temple. Though these Tables are now lost, we have the Ten Commandments, and they are the very sanctuary of religion in the life of heaven and the Church.

     (See Exodus 24:12, 25:16, 21, 31:18, 32:15-16, 34:1, 4, 27-28; Deut. 4:13, 5: 6-22, 9:9-11, 10:1-5, I Kings 8:6-9, 21. Also T. C. R. 285-287, 456A. R. 4903; C. L. 758.)

     LESSON NO. 36.-THE TABERNACLE. (Exodus 25 to 27; 30 and 31.)
Analysis:
An offering commanded               ch. 25:1-9
Furniture of the most holy place          10-22

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Furniture of the holy place               23-40
Curtains and walls                    ch. 26
Great altar and court                    ch. 27:1-19
Oil and lamps                         20-21     
Altar of incense                    ch. 30:1-10
The laver                         17-21
Anointing oil and incense               22-38
Skilled makers appointed               ch. 31:1-11

     The description of the tabernacle should be carefully studied by every teacher, and grasped as a whole, so that it can be told fully and without confusion, when questions are asked.

     Note the duplicate account in chs. 35-40. The whole plan was first revealed by the Lord out of heaven to Moses while he was in the mountain (chs. 25-31); then the making and erection of the tabernacle by the people, carrying out the revealed plan. Chs. 35 and 40 should receive especial attention; they furnish the story of it,-the others the plan.

     With ch. 25:1-9, compare 35:4-29 and 40:1-7, and note the spirit of the people.

     The plan, as revealed to Moses, begins with the inmost and most sacred furniture, and proceeds to the tabernacle that covers it, then to the altar of the burnt offerings and the court that surrounds it, and lastly to the smaller altar for incense. The ark for the two tables of the Commandments was the most sacred thing inside the tabernacle; the great altar was the most sacred thing outside. Fire from the great altar was taken in for the burning of incense.

     Observe that the door and the gate of the tabernacle were at the east end. (26:22; 27:12-16.)

     The exact length of the cubit used for the tabernacle is not known; it is usually assumed to have been 18 inches.

     In general, the tabernacle represents heaven and the church. (See A. C. 9457, 9479e.)

     Tabernacles in heaven. (C. L. 758; A. C. 3478.)

     The plan was seen by Moses in heaven, his spiritual eyes being open; this plan was exactly reproduced upon earth (25:40, 26:30); when it was finished according to that plan, the Lord made His dwelling place there. (40:33-38.)

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The Lord has given a revelation out of heaven for the instruction of every man, and if a man constructs his life according to that plan the Lord will enter into him to make His abode with him. (Rev. 3:20.)

     LESSON NO. 37.-CONSECRATION OF AARON. (Exodus 28 and 29.)
Analysis:
The general directions               ch. 28:1-4
The ephod                         5-12
The breastplate                    13-30
The robe                         31-35
The mitre                         36-38
Other garments                    39-43
Preparation for consecration               ch. 29:1-9
Offerings of consecration.               10-28
Further directions                    29-37

     These two chapters are the commands of the Lord out of heaven, given Moses while he was still in the Mount. The carrying out of commands is told in ch. 39, and in Leviticus 8 and 9. These should be read and compared. The garments of the high priest especially should be made familiar. The breastplate was the holiest of the garments because it signified the Word, and its stones all the truths of the Word. It was worn on the breast because the true place for the Word is in the heart. (28:30, Deut. 6:6-7.)

     Observe that there were three great things shown to Moses in the Mount, and which the Lord instituted among the people through him, namely, the Law, the Tabernacle and the Priesthood. These three together make the church among the people, and are the means by which the Lord comes to men and leads them to Himself and into His heavenly kingdom. The law teaches men to live aright; the tabernacle provided that men might worship aright, and the priesthood teaches and leads men in both worship and life, so that they will not forget, but become ever better and wiser men.

     The garments of the priest represent the Divine things of his office, and the sacrifices represent their dedication to their work, and their separation from earthly loves.

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The consecration services lasted for seven days. (29:30, Leviticus 8:33-36) The anointing oil mentioned in 29:21 and Lev. 8:10-12, is described in Exodus 30:22-33.

     The Lord promised that, by means of these things,--the Law, the Tabernacle, and the Priesthood,--He would be with His people, and be their God. (Ex. 29:42-46.) And when all was completed, and the newly consecrated priests had begun their work in the tabernacle, making their first sacrifices, the Lord showed His presence by sending a fire that lighted the wood on the altar and burned the sacrifice. (Lev. 9:22-24.) This fire was never afterwards allowed to go out.

     The above six Lessons conclude the series covering Genesis and Exodus, and are intended for use on Sundays May 6th to June 10th, inclusive. The publication of these Lesson Notes began in the September, 1922 issue of NEW CHURCH LIFE, and thus have appeared in seven issues, back numbers of which can be supplied to those who may wish to make use of them at another time. It is our intention to publish a new series, beginning September, 1923.

     Committee on Sunday Schools and Home Instruction.

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PROBLEM IN CHRONOLOGY 1923

PROBLEM IN CHRONOLOGY       K. R. ALDEN       1923

Editor of NEW CHURCH LIFE:
     Some years ago, while studying the subject of the Nineteenth of June, a question arose in my mind for which I could find no solution; nor was I able to find any reference to the matter in the pages of the LIFE. Recently, however, while making a study of the same question, a solution occurred to me which may be of interest to your readers.

     The problem is this. In No. 4 of T. C. R., we read: "It is memorable that, some months ago (ante), the Lord called together His twelve disciples, now angels, and sent them into all the spiritual world, with the command that they should there preach the Gospel anew."

     In no. 108 of the same work, we read: "Here I will add this news that, some months ago, the twelve Apostles were called together by the Lord, and sent into the whole spiritual world, as before they had been sent out in the natural world, with the command that they should preach this Gospel, and then every Apostle had his province assigned to him; which command, also, they are executing with all zeal and industry."

     In no. 791, under the heading of "A Memorandum," we read: "After this work was finished, the Lord called together his twelve disciples, and sent them into all the spiritual world, etc."

     As soon as we have read these three passages, the question will arise, "When were the disciples sent out? " In nos. 4 and 108, we read that " some months ago " they had already been sent out, and yet in coming to the end of the work proper, in no. 791, we read that "after this work was finished," the Lord "called together His disciples." Here is an apparent contradiction which calls for some explanation. And the explanation, as I believe, furnishes us with an evidence of Swedenborg's method of writing. Obviously, no. 791 must be correct in stating that the disciples were not sent out until the T. C. R. was finished, because, as an ultimate basis of truth in this world, that was necessary before the truth could be preached in the spiritual world.

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Yet, if this be true, how could Swedenborg say at nos. 4 and 108 that "some months ago, the Lord called together His twelve apostles?"

     The answer is, that the Apostles were called together when the first drought of the manuscript was finished, which was on the 19th of June, 1770. Swedenborg then proceeded to Amsterdam, where he recopied the work for the press. His mind was naturally full of the great spiritual event which he had just witnessed; and when he came to rewrite nos. 4 and 108, the subject-matter in them suggested to his mind the spiritual event so fresh in his memory, and so he adds as a note that the twelve apostles had, some months ago, been sent forth into the spiritual world. This explanation is supported by the fact that the original edition of T. C. R. bears the date of Amsterdam, 1771.

     Now the interesting light which this throws upon Swedenborg's method of writing is, that it was not through verbal dictate or automatic writing, but was composed and set down through his rational mind, so that he felt free, in copying for the press, to make revisions, and even emendations, of the original manuscript.
     K. R. ALDEN.
4 TYNDALL AVE.,
TORONTO, CANADA.
GENESIS ACCOUNT OF CREATION 1923

GENESIS ACCOUNT OF CREATION       WILLIAM EVANS       1923

     Editor of NEW CHURCH LIFE:
In the January number of the LIFE is an article entitled "The Story of Creation," in which the writer, the Rev. E. Deltenre, attempts to prove that the first chapter of Genesis is a true account of the creation of the natural universe; for the article concludes with these words, "Such . . . is the order of natural creation. This is the genuine and true cosmology." After referring to several passages in the Arcana Celestia which state that there is nothing historical to the twelfth chapter, the article states that " certain members of the New Church have thereupon concluded that this portion of Genesis has no genuine sense of the letter, . . . and they regard it as intelligent to say that this chapter treats in no respect about the creation of the world.

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Such an assertion is obviously in error, and . . . to confirm it is to commit the crime of the children who cried to Elisha, 'Go up, thou baldhead!' and were then torn to pieces by bears" (p. 13). But is it not also a crime to go back from Canaan to Egypt, which is so strictly forbidden in the Word!

     "As all that which does not agree absolutely with revealed things is absolutely false" (Ibid. p. 13), it will be in order to see what is said on this subject in A. C. 8891: "They who do not think beyond the sense of the letter, cannot believe otherwise than that the creation, which is described in the first and second chapters of Genesis, denotes the creation of the universe, and that there were six days within which were created the heaven, the earth, the sea, and all things which are in them, and at length man to the likeness of God. But who cannot see, if he ponders deeply on the subject, that the creation of the universe is not there meant; for such things are there
described as may be known from common sense not to have been so; as that there were days before the sun and the moon, and that there was light and darkness, and that the herbs and trees budded forth; and yet that light was given by those luminaries, and a distinction was made into light and darkness, and thus days were made." "The angels do not see the sense of the Word according to the letter, but according to those things which are therein, which are spiritual and celestial things and in them Divine things."

     This continual looking for something new--new doctrines, which are very apt to be heresies, evolved from obscure passages in the earlier works of Swedenborg, is fraught with danger to the New Church. There is probably no harm in advocating some of those things as theories, such as the theory that man was created from the vegetable kingdom, or from the animal kingdom; but although they may be "according to the understanding and pursuant to the thread of reason," yet they form no part of the Revelation which the Lord has made to His New Church.
     Sincerely yours,
          WILLIAM EVANS.
PENETANGUISHENE, ONTARIO, CANADA, January 23, 1923.

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STORY OF CREATION 1923

STORY OF CREATION       WILLIAM HYDE ALDEN       1923

Editor of NEW CHURCH LIFE:
     I have read with interest the Rev. Mr. Deltenre's "Story of Creation," contained in the January number of the LIFE. For the most part, the paper is a transcript or translation of the first portion of The History of Creation, by Swedenborg. I refrain from any comment upon this. But there are certain broad assertions made by Mr. Deltenre which I feel should not go by without a challenge.

     Mr. Deltenre quotes the Adversaria as postulating four different kinds of truth. This classification is not to be questioned; nor is it to be questioned that there are truths of the four kinds in the Letter of the Word. But to assert that, because the four senses are contained in all parts of the Word, that therefore the early chapters of Genesis, which are declared to be "made history," are true history and true science, and furthermore that all scientific affirmations are to be brought to the bar of revealed truth to determine their scientific truth or falsity, this, as it seems to me, is going beyond any teaching of the Doctrines.

     What Swedenborg may mean when he declares that "all that which does not agree absolutely with revealed things must be proclaimed as absolutely false, or as the product of an aberration of our rational mind" (Hist. Cr. p. 7), I will not here undertake to discuss; but it is inconceivable that he means to declare that the literal Word is to be made the form for scientific truth. This is precisely what the Spanish Inquisition did, and with what results we know, to the detriment both of science and religion. If there is anything which is a commonplace in the philosophy of the New Church, it is that the letter of the Word is not designed to teach either historical or scientific truth, but spiritual truth,--the truth relating to the Lord and to spiritual life. Sometimes this is taught under the garb of history, sometimes in prophecy, sometimes in song, sometimes in made history; sometimes the spiritual teaching is plainly set forth in the letter; sometimes it is deeply buried under correspondential appearances; but in all, the purpose is one and the same,--to teach spiritual and Divine truth to men, and to angels.

     I would also challenge the statement that in the Adversaria was revealed to Swedenborg the internal historical sense of the books of the Old Testament, and specifically that the History of Creation expounds the historical internal sense of the first three chapters of Genesis.

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If this were So, this work would indeed place the Divine imprimatur upon the work, The Worship and Love of God. But Swedenborg does not claim this. As Mr. Deltenre himself notes, Swedenborg states his purpose to be "to compare with revelation the theories on the origin of the world and of man Which he had set forth in his earlier works, and notably in The Worship and Love of God." He indeed expresses himself as amazed with the agreement, but does this in no such way as to claim that this agreement affords Divine confirmation of the earlier theory. This, as Mr. Deltenre also admits, is negatived by Swedenborg's statement that "whether he [man] was formed immediately from the earth, and so did not pass through the ages from infancy to manhood, or mediately from an egg, may be left with the faith of the reader " (Adv. 14.)
     WILLIAM HYDE ALDEN.
BRYN ATHYN, PA.,
January 24, 1923.

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ANNUAL COUNCIL MEETINGS 1923

ANNUAL COUNCIL MEETINGS       GEORGE DE CHARMS       1923

     COUNCIL OF THE CLERGY.

     BRYN ATHYN, PA., FEBRUARY 1st to 6th, 1923.

     The Council of the Clergy held its twenty-seventh annual meeting in five sessions, between the 1st and the 6th of February. There were present 18 Ministers, 1 Authorized Candidate, and 4 Theological Students, making a total of 23. Among the interesting subjects of discussion were: "The Ecclesiastical Phases of the General Assembly," presented by Rev. G. H. Smith; "How can the Uses of the New Church Ministry be Strengthened and Enlarged?" a paper by Rev. R. G. Cranch; "The Seven Churches of the Apocalypse," a paper by Rev. E. E. Iungerich; and a paper on the subject of "Gambling" by Rev. K. R. Alden.

     The Annual Address was delivered by Rev. Wm. Whitehead, at a public session on Friday evening, February 2d. The title of the paper was "The Priesthood in the Twentieth Century." The loss of spiritual illustration that came upon the priesthood of the Christian Church with the decline and death of that ecclesiasticism was adroitly analyzed on the basis of such testimony as is given in the Outline of History, by H. G. Wells; and the increasing need for the raising up of a new priesthood, inspired with apostolic zeal, and fired by a truly spiritual love of saving souls, was forcefully presented. The address was scholarly in form, and valuable in substance. It will be read with pleasure by the subscribers to the LIFE.

     JOINT MEETINGS OF THE COUNCIL OF THE CLERGY AND THE GENERAL FACULTY OF THE ACADEMY SCHOOLS.

     A new departure in the arrangement of the February Meetings was the provision for three afternoon sessions of the Council of the Clergy with the General Faculty of the Academy Schools. The purpose of these meetings was to consider educational subjects of mutual interest, and to lead to a more intimate understanding between the Ministers and Teachers of our Church.

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     At the First Session, on Thursday afternoon, February 1st, the Rev. Homer Synnestvedt delivered an address on "Our Relation to the Universities." The speaker emphasized, on the one hand, the need of direct acquaintance with the thought of the world, such as can only be derived from contact with the Universities, and, on the other hand, the extreme importance of holding ourselves in the sphere of the Writings at all times. He said his own experience in the Universities had fully confirmed him in the belief that, as to the deeper and more vital things, we could gain nothing from them. For these we must look to the Heavenly Doctrine, which is the source of all spiritual light and inspiration.

     Miss Alice E. Grant was to have presented a paper at the 2d session, on Friday, February 3d, but was prevented from doing so by illness. The Rev. George de Charms was asked to substitute for her, and read a paper on "The Need of a Distinctive Educational Psychology." He addressed himself especially to the Faculties of the Schools, and his paper was a plea for the improvement in the continuity of our educational work, and for the coordination of its parts in such a way as to provide for the harmonious development of the minds of the pupils. To this end, he proposed Educational Psychology as a unifying study.

     At the third Session, on Monday afternoon, February 5th, the Rev. R. W. Brown presented a valuable study of the two words, "Cognitiones et Scientiae," demonstrating the utter inadequacy of our present translations to express the real meaning implied in each, and to differentiate between them. He advocated the use of the cognate English words, in view of the fact that the original terms were so specifically defined by Swedenborg. He indicated that there were new educational concepts to be derived from a study of the part which these two distinct materia of instruction play in the formation of the mind.
     GEORGE DE CHARMS,
          Secretary.

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JOINT COUNCIL. 1923

JOINT COUNCIL.       GEORGE DE CHARMS       1923

     THIRTIETH MEETING.

     Bryn Athyn, Pa., February 3, 1923.

     First Session.-10 a.m.

     1. The Meeting was opened with worship conducted by the Bishop.

     2. There were present:

     OF THE COUNCIL OF THE CLERGY:
Bishop N. D. Pendleton, Presiding           Rev. C. E. Doering
Bishop Emeritus W. F. Pendleton           Rev. W. L. Gladish
Rev. Alfred Acton                         Rev. T. S. Harris
Rev. H. R. Alden                         Rev. E. E. Iungerich
Rev. R. W. Brown                         Rev. G. H. Smith
Rev. W. B. Caldwell                         Rev. E. S. Price
Rev. R. G. Cranch                         Rev. H. Synnestvedt
Rev. E. R. Cronlund                         Rev. F. E. Waelchli
Rev. L. W. T. David                         Rev. W. Whitehead
Rev. G. de Charms

     AUTHORIZED CANDIDATE:
Mr. Henry Heinrichs

     THEOLOGICAL STUDENTS:
Mr. Elmo Acton
Mr. Alan Gill
John Jiyana

     OF THE EXECUTIVE COMMITTEE:
Dr. F. A. Boericke, President           Mr. E. C. Bostock
Mr. Raymond Pitcairn, V. President           Mr. W. C. Childs
Mr. Paul Carpenter, Secretary           Mr. S. S. Lindsay
Mr. Hubert Hyatt, Treasurer                Mr. Anton Sellner
Mr. Paul Synnestvedt

     BY INVITATION:
Mr. A. E. Nelson

     3. The Secretary read the Minutes of the 29th Meeting, which on motion, were approved as read.

     4. The Secretary then presented the following:

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REPORT OF THE COUNCIL OF THE CLERGY.

     The 27th Annual Meeting of the Council of the Clergy opened on February 1, 1923. Sixteen members were present at the first meeting, and nineteen attended the succeeding sessions. One authorized candidate and three theological students were present by invitation.

     The list of ministers this year numbers 40, three of whom are pastors pending ordination, and one is an ordained native of Basutoland. Reports were received from 31 of these, the missing reports, with one exception, being those of ministers in foreign countries. A summary of the reports received shows a total of 147 baptisms, 21 confessions of faith, 19 marriages, 23 funerals, 6 betrothals, one home dedication, 98 administrations of the Holy Supper to circles or societies, and 8 privately to individuals. These figures are but slightly different from those reported in previous years, but strangely enough, they coincide also with the last report, which covered a period of only 6 months, from June to December 1921. From the reports received, the following facts of interest may be noted:

     Bishop N. D. Pendleton, on June 19th, ordained Mr. William Whitehead, and Mr. R. G. Cranch, into the first degree of the priesthood. Be presided at the District Assemblies in Kitchener, Pittsburgh and Glenview, and in addition visited Toronto, Chicago and Cincinnati. He preached 19 times in Bryn Athyn, twice in Pittsburgh, and once each in Kitchener, Philadelphia, Cincinnati and Chicago.

     Bishop Emeritus W. F. Pendleton continued his teaching in the Theological School, preached three times in Bryn Athyn, and assisted several times on the chancel.

     Rev. Alfred Acton reported the organization of the Washington Circle into a Society of the General Church. In order to comply with the established order of the Church, which requires that a Society shall choose its own Pastor, he resigned the pastorate which he held in that place by episcopal appointment, and was, upon nomination, elected Pastor of the Society. Both in Washington and in New York, he reported a most encouraging growth in interest, and an accompanying increase in activity.

     Steady progress in the Olivet Society is reported by the Rev. K. R. Alden. There has been an increased attendance at the Sunday worship, and at the Doctrinal Classes. Several experiments in the conduct of the social life of the Society were tried with marked success. But perhaps the most significant sign of growth is the reopening of the day-school, with one regular teacher, one assistant, and 13 pupils.

     In Stockholm, Sweden, the Rev. Gustaf Baeckstrom reports a rapid increase in membership, and states that the new members have entered actively into the uses of the Society. In a lawsuit arising out of a bequest, the case was won by the General Church Society, but had been appealed, and is still pending a final decision.

     The Rev. Albert Bjorck has conducted services regularly in Bath, England, and in addition has preached at Burton Road, Peckham Rye, Colchester and Fordinebridge.

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     Rev. J. E. Bowers has continued to make two trips, one in the spring and one in the fall, the details of which have been published in the Life.

     Rev. W. B. Caldwell, in addition to his duties as Editor of New Church Life and Professor of Theology in the Academy Schools, has continued his work on the Weekly Sermons, and has accepted the appointment of Secretary of the General Church until the next General Assembly.

     The Advent Church of Philadelphia is reported by the Rev. R. G. Cranch as being in a more hopeful state, in spite of recent removals to Bryn Athyn.

     Rev. Ernst Deltenre states that he had an attendance of 12 persons at the Christmas Service, and that 7 took Communion. A Mr. and Mrs. Denys have recently received the Doctrines, and are studying them with great interest. He has taken his oldest son out of the public schools, in order that he may escape instruction in the Catholic faith, and Mr. Deltenre, together with his daughter, Miss Claire Deltenre, has undertaken to give him instruction.

     In Chicago (Sharon Church), the attendance at worship has been increasing, reaching 50 on one occasion, although the enrolled membership is but 37. Mr. Gladish brought a message of greeting from the Rev. John Headsten, who was unable to attend the Council on account of severe illness.

     Rev. T. S. Harris has ministered to circles in Abington, Meriden, and North Chelmsford, in addition to his regular pastoral duties at Arbutus, Md. This latter Society is facing financial difficulties, which, however, they hope will be lessened by a sale of lots. Many, not of the Church, are moving out to the vicinity of Arbutus from Baltimore.

     Rev. E. E. Iungerich writes: "I have transcribed all the material in Photolithograph Mss. III, V, and VI, not heretofore transcribed, and am now concluding an English translation of the same."

     The membership of the First Dutch Society of the General Church at The Hague, is reported by Rev. Ernst Pfeiffer to number 22, with an average attendance at Sunday worship which has increased in the last few months from 11 to 14. He is giving religious instruction during the week to the children, most of whom are too young for Sunday School.

     A report from Mr. Fred W. Elphick, sent for the Rev. Theodore Pitcairn, shows that 41 persons have been baptized during the year, 36 of these being natives of Basutoland. There are now It centers there, in which there is a total average attendance at worship of 371, the total baptized membership numbering 382. Since 1920, there has been an increase of 61 members, 3 deaths, and I resignation. A general Doctrinal Class is held in 11 centers, and in addition, 6 day schools, with 146 pupils, 3 night schools with 51 pupils, and 4 Sunday Schools with 134 pupils, are conducted.

     Rev. R. J. Tilson, in addition to his regular work as Pastor of the Michael Church, Burton Road, has preached at Colchester, and at Kilburn, near York, and has conducted classes at Hampstead and Enfield.

     Rev, F. E. Waelchli reports that he has visited Erie 3 times, Detroit 3 times, Windsor, Middleport, and Columbus, each twice. He has conducted Services, Doctrinal Classes, Sunday School and week-day instruction for the children in Cincinnati. In his absence, the services at this place were led by members of the circle.

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He expresses regret that lack of financial means made it impossible in 1922 for him to visit distant circles, as this work is important. In Los Angeles, he reports a thriving circle of great promise, and conditions are encouraging at other points also. "There is prospect that fuller cooperation with the Extension Fund, on the part of those visited, will make possible the continuance of the work."

     Rev. Joao de Mendonca Lima, pastor pending ordination at Rio de Janeiro, Brazil, reports an average attendance at worship of 28.

     An interesting report was received from the Priest's Council of the General Church in England. Monthly meetings have been held at the homes of Revs. R. J. Tilson and F. E. Gyllenhaal. At these meetings, the work of the General Church in England is the leading subject of thought and discussion, but other subjects have also been considered, both of a doctrinal and a practical nature. The Council, as a committee, also has conducted the "New Church Club," which includes in its membership a number who are not members of the General Church, though in sympathy with the Doctrine of the Authority of the Writings. This club has had a number of very successful meetings during the past year, gathering at Ye Olde London Restaurant, the place where was held the first public meeting of the New Church in this world.

     Rev. Hugo Lj. Odhner, Durban, Natal, states that a property has been obtained on the Berea, with a view to erecting on it a church and a parish hall, as soon as the present buildings can be disposed of. He speaks with great appreciation of the cooperation in society work of Miss Champion, who has returned from Bryn Athyn enthusiastic for the development of educational uses. There has been increased social activity, and in addition to the instruction previously reported, a Men's Class, meeting monthly, has been organized. Instruction is also given once a week to a class of Zulus; and a New Church Native Night School, subsidized by the Government, is under the direction of Mr. Odhner. In these, three native teachers are employed. The outlook is satisfactory, and the mission seems permanently established.

     The Rev. W. B. Caldwell has resigned as Secretary of the Council of the Clergy to accept appointment as Secretary of the General Church until the next General Assembly. Rev. George de Charms was elected Secretary of the Council.

     5. Dr. F. A. Boericke presented a verbal report on behalf of the Executive Committee, and asked the Treasurer to make a more extended statement.

     6. Mr. Hubert Hyatt explained that he had no regular report to present, due to the fact that the fiscal year of the General Church was from June 1st to May 31st. A full financial statement will be prepared for the meeting of the General Assembly.

     7. The question as to the advisability of making a change in the fiscal year was discussed.

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     8. The Report of the Orphanage Fund was called for, but Mr. W. C. Childs stated that no report had been prepared, because it was usual to present it in June.

     9. Mr. Hubert Hyatt was invited to speak concerning the Church Finances. He stressed the need of enlarging the list of contributors to the uses of the General Church, and expressed the belief that the importance of the General Church as an organization, and the vital uses it performs, should be brought more forcefully to the attention of members. An extended discussion followed.

     10. The Council adjourned at 12:30 p.m.

     Second Session-3 p.m.

     11. Rev. W. B. Caldwell read the following:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the year that has elapsed since the last report, we have received 109 new members, and lost 21 members,-18 by death and 3 by resignation,--making a net gain of 88, and increasing the total membership to 1683, as compared with the total of 1595 a year ago. The new members are located geographically as follows: United Stales 56, South America 5, Canada 5, England 11, South Africa 1, Sweden 23, Belgium 2, Holland 4, Czechoslovakia 1.

     NEW MEMBERS.

     A. IN THE UNITED STATES.

     Denver, Colorado.
Mr. David Franklin Tyler
Mrs. David Franklin Tyler

     Chicago, Illinois.
Mr. David Francis Gladish
Mr. Norman Henry Jasmer

     Glenview, Illinois.
Miss Dorothy Cole
Miss Mildred Hope Cole
Mr. Richard Leonard Goerwitz
Miss Virginia Junge
Miss Dorothy Nelson
Miss Hilda Synnestvedt

     Fullerton, Kentucky.
Mrs. Robert S. Clover
Miss Barbara Lark
Miss Josephine Lark
Mrs. Edward Lark

     Mt. Rainier, Maryland.
Mr. Fred Martin Grant

     Birmingham, Michigan.
Miss Henrietta Ruth Field

     Highland Park, Michigan.
Mr. William Francis Cook
Mrs. William Francis Cook

     Newark, New Jersey.
Mr. Darrel Pendleton Hicks

     Bayside, Long Island, N. Y.
Mr. Frank Wilde
Mrs. Frank Wilde
Mr. John Wilde
Miss Margaret Wilde
Mr. Richard Wilde

     Brooklyn, New York.
Mrs. Florence Keith Hyde

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     New York, N. Y.
Miss Josefine Sellner

     Columbus, Ohio.
Mr. Scott McQuigg

     Middleport, Ohio.
Mrs. Ferry A. Thomas

     Bryn Athyn, Pennsylvania.
Mr. Daric Edward Acton
Miss Lydia Alice Bancroft
Mr. Walter Hoyt Bancroft
Mrs. Walter Hoyt Bancroft
Mr. Reynold Frederick Doering
Mr. Philip Childs Pendleton
Mr. Victor Hamilton Robinson
Mr. Lebbeus Augustus Stewart
Mrs. Lebbeus Augustus Stewart
Mrs. Arthur Synnestvedt
Mr. George Synnestvedt
Mr. Robert Ernest Synnestvedt
Mr. Pierre Vinet
Miss Helen Tupper Vaughan

     Langhorne, Pennsylvania.
Mr. James Bentley Candy, Sr.

     Mill Hall, Pennsylvania.
Miss Louise Kintner

     Pittsburgh, Pennsylvania.
Mr. Frank Clark Barry
Mr. William Fuller Blair
Miss Beatrice Hunter Ebert

     Philadelphia, Pennsylvania.
Miss Anita Good
Miss Leona Good
Mr. Carol John Soderberg
Mr. Oswald Theodore Soderberg

     Wilkinsburg, Pennsylvania.
Mr. Carl Norris Fuller
Miss Katharine Morrison Fuller
Dr. William L. Grubb
Mrs. William L. Grubb

     Seattle, Washington.
Mr. Peder Kristian Johansen

     B. SOUTH AMERICA.

     Rio de Janeiro, Brasil.
Snr. Carlos Frederico de Oliveira Braga, Jr.
Srta. Alexina de Oliveira Braga
Srta. Aurelia de Oliveira Braga
Snra. Hortenciana Soares de Oliveira Braga
Snr. Candido Lobo, Jr.

     C. IN CANADA.

     Kitchener, Ontario.
Mrs. Carl Roschman

     Toronto, Ontario.
Miss Stella Margaret Powers
Miss Charlotte Caldwell
Mr. Norman Harold Selby Carter
Miss Irene Mary Fountain
Mrs. Thomas H. Fountain

     D. IN ENGLAND.

     London.
Miss Esylt Genrica Briscoe
Mr. Henry George Dicks
Mrs. Henry George Dicks
Mr. Alfred Huist Gallico
Miss Mabel Beatrice Greenwood
Mrs. George Herbert Mumford
Mr. William Thomas Brewitt Stone
Mr. Henry William Weavings

     Deal, Kent.
Mr. Edward John Upton Parker

     Fordingbridge.
Mr. Philip Tom Oyler
Mrs. Philip Tom Oyler

     E. IN SOUTH AFRICA.

     Durban, Natal.
Mr. Herbert Rowland Lancelet Ridgway

     F. IN SWEDEN.

     Ekero.
Mrs. Elisabeth Charlotte Eugenie Silfverskjold

     Harnodsand.
Mr. Carl Albin Frandberg

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     Stockholm.
Miss Alfrida Eugenia Anderson
Miss Clara Mathilda Anderson
Mr. Einar Fritjof Boyesen
Mrs. Einar Fritjof Boyesen
Mrs. Joseph E. Boyesen
Mrs. Hedvig Charlotta Burenstam
Mr. Emil Theodor Ericson
Miss Hildur Sofia Amalia Oktavia Fornander
Mr. Ernst Hakansson
Mrs. Ernst Hakansson
Miss Ingegerd Hilkansson
Miss Hilma Johanna Charlotta Hartman
Miss Anna Marta Elisabeth Johansson
Miss Jenny Carolina Klingstedt
Miss Agnes Charlotta Kraak
Miss Anna Helena Emanuella Lindenstein
Miss Signe Harriet Loven
Mr. August Magnusson
Mr. Nils Olaf Carl Nordenskold
Mr. Lars Vilhelm Pereus
Mrs. Lars Vilhelm Pereus

     G. IN BELGIUM.

     Brussels.
Mr. George Albert Henri Denys
Mrs. Georges Albert Henri Denys

     H. IN HOLLAND.

     The Hague.
Miss Ana Adelaida Sofia Boef
Miss Jnne Weijer

     Rotterdam.
Mr. Cornelis Pieter Geluk
Miss Maria Korsten
     
     I. IN CZECHOSLOVAKIA.

     Prague.
Mr. Josef Fuksa

     DEATHS.

Rev. Glendower C. Ottley, London, England. January 17, 1922
Mrs. Emma Woods Fuller, Pittsburgh, Pa. January 18, 1922
Dr. Samuel Bradbury Hanlin, Middleport, Ohio. January 19, 1922
Mrs. Charles D. Wierbach, Allentown, Pa. January 22, 1922
Miss Minnie C. Thomas, Philadelphia, Pa. March 31, 1922
Mr. Lorenz Rudolph Behlert, Baltimore, Md. May 22, 1922
Mrs. Janet Pitcairn, Pittsburgh, Pa. June 2, 1922
Mr. Solomon Renkenberger, Youngstown, Ohio. June 3, 1922
Mr. Adolph Ferdinand, Waterloo, Ontario, Canada. June 8, 1922
Miss Mary Elizabeth Kendig, Mill Hall, Pa. August 12, 1922
Mrs. John Morris, London, England. September 28, 1922
Senhorita Sylvia Campello, Rio de Janeiro, Brazil. October 10, 1922
Senhor Manoel N. A. de Almeida, Rio de Janeiro, Brazil. October 10, 1922
Mrs. Emilia Augusta Sjoholm, Gothenberg, Sweden. November 28, 1922
Miss Jane Potts, Bryn Athyn, Pa. December 3, 1922
Mrs. Susan Marla Coffin, Bryn Athyn, Pa. December 21, 1922
Mr. Adam Glebe, Kitchener, Ontario, Canada. December 23, 1922
Mr. Peter Claasen, Rosthern, Sask., Canada. December 30, 1922

     RESIGNATIONS.

Senhor Joaquim Sarmanho, Rio de Janeiro, Brazil, June 1, 1922.
Mrs. John F. White, Macclesfield, South Australia. September 17, 1922.
Miss Minnie G. Turner, London, England. November 29, 1922.

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     Grateful acknowledgment is extended to Miss Freda Pendleton, who is keeping the statistical records of the General Church, involving the very considerable labor of maintaining an up-to-date card-index of all members, of all baptisms, marriages, and deaths, and the enrollment of new members. I cannot speak too highly of the efficient manner in which this difficult task is being performed.
     W. B. CALDWELL,
Secretary.

     12. On motion, the above Report was received and filed.

     13. The subject of "The Order and Organization of the General Church" was, on motion, taken up for discussion.

     14. After a lengthy consideration, it was moved, That the question of the Order and Organization of the General Church be referred to the Bishop and his Consistory. Seconded and Carried.

     15. The Joint Council adjourned at 4:30 p.m.
          GEORGE DE CHARMS,
               Secretary.

     A delightful feature of the meetings was the tea, served by the ladies in the Faculty Room every afternoon, for the enjoyment of which the meetings were adjourned at 4:30 o'clock. On several such occasions, the discussions were informally continued, and other things were introduced in a lighter vein which served to relieve the strain of continued mental concentration.
PHILADELPHIA DISTRICT ASSEMBLY 1923

PHILADELPHIA DISTRICT ASSEMBLY       GEORGE DE CHARMS       1923

     BRYN ATHYN, PA., FEBRUARY 3 TO 6TH, 1923.

     At the first session, Saturday evening, February 3d, Bishop N. D. Pendleton read a most inspiring Annual Address on the subject of "Interpretations." He illustrated the universal tendency of the past for every Church, founded upon a Written Revelation, to become at length a mere "book religion," and demonstrated the need for continually renewed interpretations, if the vital quality of the Church is to be preserved. These interpretations cannot be too strictly bound by " the letter which killeth," nor can they be drawn without restraint from the realms of the imagination. From these two alternatives, the Doctrine of Correspondences and Degrees, found in the Writings, has brought deliverance; and there is in the New Church, therefore, the seed of continual renewal, and the possibility of unending progress.

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With this comes, however, individual responsibility to read, study, reflect upon, and interpret the Heavenly Doctrine. The address, when published, will well repay a thoughtful study on the part of the members of the Church.

     Rev. G. H. Smith delivered an impressive sermon at the Service on Sunday morning, February 9th, on the subject of "Peace" (John 14:27;) The Holy Supper was administered at the close of the service. The afternoon and evening of the same day were marked by the presentation of a Religious Drama, based on the 40th Chapter of Isaiah. Under the able direction of Mr. D. F. Rose, a group of boys and girls in the Secondary Schools had been trained to act the part of symbolic characters, depicting the manner in which the Prophet Isaiah, by proclaiming the Messiah, prepared the Jewish people for the coming of the Lord. The staging and light effects showed the artistic direction of Mr. Fred Finkeldey; and Miss Creda Glenn, with great ability, had adapted old. Hebrew music, and had trained a selected choir to provide a background of appropriate melody. The result was powerfully impressive. It opens a field of unlimited development in the reverent dramatization of the Sacred Scriptures.

     On Monday evening, February 5th, the Pastors working in the Philadelphia District gave an account of the recent developments in their respective societies. The reports in general gave evidence of encouraging progress, and a new stirring of the affections. Rev. George de Charms spoke for Bryn Athyn, Rev. R. G. Cranch for Philadelphia, Rev. E. S. Price of Allentown, Rev. T. S. Harris for the circles in Arbutus, Abington, Meriden, and Chelmsford, and Rev. Alfred Acton for the New York and Washington Societies. Rev. F. E. Waelchli made a stirring plea for the extension of our missionary held to take care of the isolated members of the Church scattered all over the United States and Canada, referring with especial enthusiasm to the promising field of work along the Pacific Coast.

     The Banquet, on February 6th, in celebration of the 26th anniversary of the formation of the General Church, brought to a fitting climax a most delightful Assembly.

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It had been prepared by the ladies with infinite care, and was notable for the ease and smoothness with which it was conducted. Rev. W. B. Caldwell, acting as toastmaster, raised a series of vitally interesting questions, in his introductory remarks, all concerned with the future growth and prosperity of the New Church. He then invited all to take part in a general discussion. There was eager response, and beginning with the Revs. Synnestvedt and Gladish and Mr. Alvin E. Nelson, a series of extemporaneous speeches dealt with various phases of the subject. The Rev. K. R. Alden provided a starting point for many of the speakers, by mentioning a gas bracket, which, having been unused for thirteen years, to his personal knowledge, still remained in its place in one of the Academy buildings,--a symbol of one tendency of the human mind which is opposed to the real progress of the Church! Mr. Loyal Odhner spoke very effectively of the need with each generation to create something new for itself, about which its enthusiasm for the Church may gather. Bishop N. D. Pendleton expressed hearty agreement in this matter, and pointed out that such a new thing, if it is to be really new, must be found by the generation that adopts it. It cannot be given by an older generation. The Bishop's remarks on reading the Writings stirred all present. Other speakers brought out various phases of the Church's growth, all interesting and vital. A number of new songs, both serious and gay, had been prepared for the occasion.

     The banquet brought to a close what was, perhaps, one of the most successful District Assemblies we have had in recent years, and one that gave evidence of a very general and lively interest in the spiritual and natural welfare of our beloved Church.
     GEORGE DE CHARMS,
          Secretary.

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Church News 1923

Church News       Various       1923

     CHICAGO, SHARON CHURCH.-Following the service on Sunday, January 28th, about fifty members and friends sat down to a dinner in our church rooms, and listened to speeches appropriate to the celebration of Swedenborg's Birthday. Our Pastor acted as toastmaster, and opened the program with an address on "The Need of New Church Truth," showing why and how this is given to the world today. He spoke of the black picture presented by European civilization at this time; of the swiftness and certainty of the decline of "white" civilization in general; of the planting of a true Church in many small centers among the gentiles of other races; of the lack, among Christians the world over, of a belief in the Divinity of Christ and the holiness of the Word. All this pointed to the New Church as the sole hope of the world. The first speaker was Mr. Winfred Farrington, whose subject was "The Loss of Belief in the Divinity of the Word." This was followed by a paper on "The Sanctity of Marriage" by Mr. Theodore Farrington, who spoke of the light way in which marriage is regarded in the world, and contrasted this with the sanctity of the marriage vow in the New Church. Mr. Victor Gladish dealt with the question, "What would life be in this world without the New Church?" The next subject on the program was the question, "Why was Swedenborg chosen to institute the New Church?" Mr. Neville Wright was to have spoken on this, but in his unavoidable absence we had the pleasure of listening to a very fine speech by the Rev. Gilbert H. Smith, who, with other friends from Glenview, was our guest of the day. He contrasted the revelations given to the prophets in the Old Testament with those given in the New Testament and the Writings. "When Isaiah spoke, the very words were put into his mouth by the Lord; but when Swedenborg wrote, the ideas were inspired. In the Old Testament, the very letters were inspired; in the New Testament, the words; in the Writings, the ideas." Further he spoke of the account in the Dream Book, where Swedenborg records his own complete surrender to the Lord before his intromission into the spiritual world. Mr. Smith considered this the "most affecting incident in all literature."

     The toastmaster now called upon others to address us, and in response various themes were dealt with by Drs. Marelius and Farrington, and by Messrs. Holme and John Forrest. The speeches were interspersed with songs, including new odes to Swedenborg by the Rev. G. H. Smith and Mr. W. H. Junge, with special music composed by Mr. Rydstrom, of Glenview. The program was long, but we all felt uplifted by a great peace and joy in the realization of our blessed privileges in the New Church.
     E. V. W.

     ERIE, PA.-Our activities for this season began with the visit of the Rev. F. E. Waelchli, October 7h to 10th. He had sent us the good news that Mr. and Mrs. Victor Waelchli now reside at North East, Pa., 15 miles from Erie, thus adding two new members to our circle. During the Holy Supper service on October 8th, we made use of the chants in the Liturgy for the first time. At the Sunday evening class, we continued the study of the Divine Love and Wisdom. Our Pastor also conducted the usual Monday evening class for "Questions," a class for children on Sunday, and one for the young people dealing with the Memorable Relation in T. C. R. 510.

     On November 5th, after our regular meeting for worship, we voted on the subject of changing our arrangements for holding meetings so as to equalize the work among all the families; also to provide a definite program for meetings when, for any reason, it is not convenient to make use of the Weekly Sermons as arranged.

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The Rev. J. E. Bowers came to visit us on November 16th, and conducted the service on the 19th, preaching from Revelation 21:5.

     Our Pastor was again with us December 6th to 10th, the meetings, beginning with a social arranged by Miss Wyneth R. and Mr. Frederick D. Cranch, at which progressive checkers was the principal entertainment. On Saturday afternoon the children's class met for instruction, and in the evening we had a meeting at which T. C. R. 564 was used as a lesson. On Sunday, Mr. Waelchli preached from Deuteronomy 30:15, and in the evening conducted the class in Divine Love and Wisdom.

     Except for some meetings missed in the summer, and on account of sickness, we have held regular and well attended meetings. So far we have continued to use and enjoy the Weekly Sermons, without falling back upon the alternate reading system in vogue before these Sermons were provided.
     C. E. C.

     STOCKHOLM, SWEDEN.-From the October-December issue of Mr. Baeckstrom's Nova Eccelsia, we learn that a bequest of 10,000 kroner was awarded the General Church Society in Stockholm on November 23d, 1922, by the Court at Brakne-Hoby in Blekinge province. This sum was willed by the late Johan Nilsson, a miller of Bjarstorp, with the expressed wish that it be used for New Church missionary work in the province of Blekinge. The testator was a warm receiver of the Heavenly Doctrines. Unmarried, and without near kin, he desired in this way to make a part of his property the means of promoting the spread of those truths which had afforded him so much help and comfort. Mr. Baeckstrom writes, however, that the case has been appealed, and that a final decision is still pending.-Editor.

     LONDON, ENG.-Mr. David Denney, of Michael Church, Brixton, has recently rounded out fifty years service as chief clerk of the Lambeth County Court. To mark the occasion, his professional friends presented him with a silver tea and coffee service and an illuminated address, which was read by the Judge of the Court in the presence of a large number of barristers and solicitors.-South London Press.

     JAPAN.-The Rev. I. I. Watanabe, of Tokyo, reports that 37 books of Swedenborg have recently been sold in the book-stores of that city, eleven of Divine Love and Wisdom, eleven of New Jerusalem and its Heavenly Doctrine, and thirteen of the Last Judgment, besides sales in other parts of Japan.-New-Church Messenger.

     PORTLAND, OREGON.-The Society in this city, of which the Rev. Wm. R. Reece is Pastor, expects to build a church in the near future. A sketch of the proposed edifice appears in Mr. Reece's weekly leaflet, The New Christian Minister, for February 1st, showing how provision is to be made for seating 200 persons in the auditorium on the ground floor, while a basement is to afford a meeting place for Sunday School, suppers, socials, plays and other forms of entertainment. Over $8000.00 has been pledged for the undertaking, and appeal is made for $3000.00 additional, in order that the society may begin the use of the building without debt.

     WALTHAM, MASS.-"An effort is being made to obtain added endowment for the Waltham School for Girls, formerly known as the Waltham New-Church School," as we learn from the New-Church Messenger, which goes on to say editorially: "There are two possible kinds of New-Church education, each of which has its place and performs its distinctive use.

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One is the kind of education which makes formal study of New-Church Doctrine part of its curriculum, which requires attendance upon New-Church services, and which sets before its teachers the aim of establishing connection between what they teach and the statements made in the writings of Emanuel Swedenborg. The other kind gives no formal doctrinal instruction, provides New-Church services but does not demand attendance at them, and allows the connection between natural and spiritual truth to be inferred rather than directly emphasized. It is the latter type of New-Church education which the school at Waltham offers and in which it has achieved a very notable success." (Feb. 7, p. 83.)

     CZECHOSLOVAKIA.-The Rev. J. I. Janecek continues his activities in behalf of the New Church at Prague. Novy Jerusalem is the title of his periodical in the Bohemian language, containing a variety of articles and letters, and occasionally quoting from New Church Life. The society in this place, which has hitherto met for worship in Mr. Janecek's home, now holds services on Thursday evenings in a "beautiful church in the center of the city. Other denominations use the building at other times, and while the use of such a place is not ideal, it has resulted in a large attendance at the New Church services, a congregation of 150 having assembled at the opening service.

     REPORT OF THE VISITING PASTOR.-The visit to MIDDLEPORT, OHIO, January 24th to 28th, came at an unfavorable time, owing to sickness in some of the families and to bad roads, which prevented members in the country from coming in. The attendance at meetings was consequently small. Three doctrinal classes were held, one of which, because of the presence of several strangers, took on a missionary character. Instruction was given to three children on two afternoons. One of the lessons was on Swedenborg's Rules of Life, this being chosen because of the nearness of his birthday. In speaking of the first Rule, "Often to read and meditate on the Word of God," the endeavor was to impress the fact that Swedenborg did not neglect the Word because of being "too busy"; that although his life was filled with pressing duties, in his work as assessor, in his functions as a statesman, and in his studies and literary labors, yet he placed foremost the reading and meditation on the Word, so that he might in all things be guided by the Lord alone. For this, above all else, he made time and took time. Services were held on Sunday, the 28th, with an attendance of nine persons.
     F. E. WAELCHLI.

     TORONTO, ONT.-On Tuesday, January 9th, the Ladies held a very interesting meeting at the home of Mrs. R. S. Anderson. After the Pastor's class, there was a literary evening. Miss Gladys Brown gave a paper on current events, and Mrs. Theodore Rothermel read a paper reviewing the latest book by the author of If Winter Comes.

     On Thursday, January 18th, the Forward Club held its monthly meeting. The committee in charge had prepared a special treat in the form of oyster stew, which met with unanimous approval. The subject for discussion was: "Is New Churchman ever justified in breaking the laws of the land?" Mr. Edward Craigie was the first speaker, and he held that since the Lord said, "He that loveth me keepeth my commandments," and the Writings say, "Whoever loves his country in this world loves the Lord's kingdom in the world to come," that therefore New Churchman is never justified in breaking the laws of the country. As was to be supposed, the subject soon led to a violent discussion of Prohibition, and whether or no it is right to evade that particular law. Almost everyone Present had something to say, and it was not until midnight that the meeting finally broke up.

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     On Friday, January 26th, the Day School and the Sunday School held their annual Swedenborg's Birthday celebration. There was a large turnout of children, and the first part of the time was spent in playing games. At 5:30 p.m., the ladies in charge called the children to supper. The tables were decorated in yellow and blue, and beside each plate was a yellow and blue hat made out of tissue paper. In the center of the long table was Swedenborg's birthday cake surrounded by many candles. The children sang the songs in honor of Swedenborg, and the Pastor called on Frank Longstaff, Jr., to give an account of the early part of Swedenborg's life. Frank spoke without notes, and gave a very good picture of the early part of Swedenborg's life. The Pastor next called upon Robert Brown, who treated of the subsequent period of Swedenborg's life. His speech was very well delivered, and he also spoke without notes. The two speeches were a fine beginning of what we hope will be a long career of after-dinner speeches. The little folks went home with light hearts, full "tummies," and smiling faces!

     The adult celebration was in the form of a banquet and social, and we are pleased to record that the record of 85, established at the New Year's social, was again equaled. Mr. Craigie acted as toastmaster, and between songs he called on various young men to read selections from the Writings treating of the nature of Swedenborg's inspiration. About the middle of the banquet, we heard some records on a gigantic phonograph erected for the occasion. The first was a reproduction of Mr. D. F. Rose's poem, "'Twas the Week before Christmas," followed by "the Ten Dollar Child," and "Former Swedenborg Birthday Celebrations." The speech of the evening was delivered by Mr. F. H. Dawson, in which he pointed out the distinctive message which Swedenborg brought to the world. He spoke in an able and eloquent manner. The banquet part of the evening concluded with the singing of "Our Glorious Church." While the tables were being cleared, we held a contest to see who could write out the greatest number of the names of Swedenborg's books. Arthur Carter won first prize with 43 names, and Mrs. Alec Sargeant second with 21. The evening was concluded with dancing.
     K. R. A.

     KITCHENER, ONT.-School closed for the Christmas holidays with a play given by the children under the able direction of Miss Volita Wells. Each of the fourteen pupils had a "speaking part " and delighted the audience. Some recitations, learned in Sunday School and Religion classes in the day school, also testified to progress in that field.

     Our Christmas season was a busy but delightful one. On the evening of December 23d, the Children's Service was held. A series of tableaux was shown, the first three bearing on the Sunday-School Lessons studied during the past term, and the last four on the Nativity. They were: The Finding of Moses by Pharaoh's Daughter; Moses with Aaron and Hur upon the Mountain Watching the Battle with Amalek; Moses with the Tables of the Law; The Annunciation to Mary; The Annunciation to the Shepherds; The Nativity with the Shepherds; and the Nativity with the Wise Men. A representation of the Christmas story was depicted on the sand table, which the children also enjoyed. After the service, every child in the Society was presented with a package of nuts and candy according to our custom.

     On the morning of December 24th, a Christmas service was held in the church, the beauty of which was enhanced by a selection from the choir, and by decorations of evergreen garlands and flowering plants. We also enjoyed having with us a number of visitors from Toronto.

     Another very enjoyable event took place on the Friday before New Year's Day, when the Phi Alpha boys of Kitchener gave a dance for the Society.

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Our everyday school room was transformed into a long ball room with arched roof of blue and white. The Reception Committee received in the "Lounge," which was luxuriously furnished for the occasion with a blue upholstered Chesterfield suite. During the serving of refreshments, the boys sang some of the Phi Alpha songs, and then the Deka girls sang. Afterwards all joined in "Alma Mater" and "Our Own Academy. It was a very delightful occasion, and we are glad that the holding of this dance has become an annual event.

     On December 31st, the Holy Supper was administered. The following evening a New Year banquet was served, when very interesting speeches were made on the subject of "The Life of the Church." Mr. T. S. Kuhl spoke on the ultimates of charity, citing a number of passages from Swedenborg's Doctrine of Charity, and bringing home anew the necessity for charity in small things, courtesies within the church toward one another, and duty in civic uses. Mr. Rudolph Roschman took us in thought to a gymnasium in the spiritual world, where he gave in turn from the mouths of novitiate spirits different ides of how New Church social life ought to be conducted. Then through the mouth of a New Churchman, he gave a true and charitable version. The Pastor emphasized the importance of social life within the church, and dwelt on how we can increase our usefulness to society social life by cultivating on enjoyment of other people's interests and pleasures.

     The Young People's Club, under the live leadership of the President, Mr. Archie Scott, held its quarterly meeting in January, and besides planning quite extensively for the future season, they inaugurated a special feature to draw the crowd. This feature was a taffy-pull, followed by a dance, there being sufficient time given in between for washing hands and the chewing of much sticky sweetness. The taffy did not "pull," but there was plenty of "push," so the evening was very successfully spent.

     On Swedenborg's Birthday, the church kitchen did double duty. A dinner was given for the children of the Society by Theta Alpha. Most of the Theta Alpha members were present, as well as some other guests. Each of the children attending day school had some contribution to offer towards the entertainment. The youngest ones had learned to recite a part of Swedenborg's Rules of Life. "Swedenborg the Norseman" was recited, and compositions were read on Swedenborg, and on the different ages described in the Relations. They were all very fine, and greatly appreciated by the adults present, as well as by the children.

     In the evening we had a Society supper, and the Pastor spoke of Swedenborg as a student, and read number of passages from the "Philosopher's Note Book" powerfully illustrating the very wide range of Swedenborg's study and reading, in his eager search for wisdom. This incidentally introduced us to many wise men of the past, probably with the hope of implanting a germ of curiosity which would lead the listeners to learn a little more about them! The evening closed with cards and dancing.
     G. K. D.

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HOME ASSISTANT WANTED 1923

HOME ASSISTANT WANTED              1923




     Announcements.



     Mrs. Fred J. Cooper, Bryn Athyn, Pa., would like to correspond with a lady desiring to come to Bryn Athyn, and who would help in a home, either whole or part time, with compensation accordingly.
CORRECTION 1923

CORRECTION              1923

     In our issue for October, 1922, p. 560, the fourth sentence under "Chapter III" should read: "Concerning those who are wise from themselves and wise from the Word, who are of the church of the Laodiceans," substituting "Word" for "world."

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KING SOLOMON 1923

KING SOLOMON              1923


NEW CHURCH LIFE
VOL. XLIII          APRIL, 1923           No. 4
     KING SOLOMON: HIS PERSONALITY, AS REVEALED TO SWEDENBORG.

     By virtue of his regal office, Solomon, like the rest of the Jewish kings, represented the Lord. David we are told, "represented the Lord who was to come into the world, and Solomon, the Lord after His coming; and because the Lord, after the glorification of His Human, had power over heaven and earth (Matthew 28:18), therefore Solomon, His representative, appeared in glory and magnificence, and was-in wisdom above all the kings of the earth, and also built the temple, . . . by which was signified the Divine Human of the Lord." (D. P. 245.) Further we read: "It is a general law of representation that the person ... is not reflected on, but only that which is represented; as for example, every king, whosoever he was, whether in Judah or in Israel, or even in Egypt and other places, might represent the Lord; their regal function itself was representative, whence even the very worst of kings could represent, as Pharaoh, who exalted Joseph over the land of Egypt, Nebuchadnezzar in Babylon, Saul, and the rest of the kings of Judah and Israel, of whatsoever character they might be." (A. C. 1361. See 3670.)

     We need not be greatly surprised, therefore, to learn that we are to distinguish between the greatness of Solomon, as depicted in the letter of Scripture, and his personality, as described by Swedenborg in the following passages from the Adversaria, kindly translated for us by the Rev. Alfred Acton:

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     Vol. I:1434. It has also been granted me at times to speak with Solomon, who retains his manner of speaking as in proverbs. Yet he was admitted into heaven, and remained in his old dominion. Thus he was proud. But his wisdom was now poor, and such as might be compared with the shade of intelligence, for he put forth half-words, in order that a guess might be made as to the rest; but he himself could guess nothing when I spoke in this way. It was told me that those who are now admitted are not the ones who are to be admitted into the Kingdom of God Messiah.

     Vol. III:5224. As regards Solomon, his life is described later on, and how he wandered from the way of truth, in that he had so many wives; thus that he had as many wives as gods, as will be evident below. Moreover, the angels

     5225. who were around me represented Solomon as he is at this day among those who 1ive after death, namely, that he had no knowledge of spiritual things, and still less of celestial, but was stupid, inasmuch as he knows nothing at all as to what this house* signifies, except only that it was built in this way for pomp. Thus he who formerly was principal among the wise, is now among the stupid. It was also represented that his wisdom was natural, or that it lay in natural and civil affairs, which regard the life of society, and not in things heavenly. This is the reason why it is compared to the wisdom of the magicians in Egypt, and to all others who are learned only in natural things; for this knowledge also is frequently called wisdom. See the preceding chapter, 429, 30, 31.**
     * I.e., the Temple.
     ** The reference in the translation is to the Authorized Version, which here follows the divisions observed in the Vulgate. Swedenborg's reference, however, is to chapter 5:9, 10, 11, which agrees with the divisions used by Schmidius, who follows the Hebrew. Verse 30, as translated in the Authorized Version, does not illustrate Swedenborg's comment; as shown by Schmidius, a literal translation of the Hebrew would be: "For the wisdom of Solomon was multiplied above the wisdom of all the sons of the east, and above all the wisdom of the Egyptians."

     5226. As regards the enigmatical sayings which he spoke, and which he could explain, this was represented to me on a former occasion. When I spoke with him on several occasions, he wished to say nothing except by enigmas, and these of such a kind that he would utter half a saying, and desire to be told the other half, which was to be joined to his half.

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Thus his speech was broken; besides other matters, which were also enigmatical, I learned that when be was at a loss he could, by the spirit with which he was gifted, make a guess as to what was to be supplied. But our interlocutions, although they were repeated, soon ceased; for he was a proud man, and despised everything, as though he alone were wise, when yet he was anything but wise,-that is to say, in things spiritual and celestial. He loved and affected nothing but what was obvious to the external sense, and, therefore, he so greatly praised that delicate life of the body which he preferred; as may be evident from his wisdom. As to whether his wisdom contains any wisdom, of this I cannot, as yet, be persuaded.

     5227. He is one of those lives, or natural minds, which know nothing except the things that come from a disposition which has been induced by natural affections. Such minds as he, think themselves men as to external form. Further than this, they know nothing, although they are spirits; but when they are asked about the senses, whether they have eyes, ears, nose and mouth, inasmuch as they believe that they rejoice in a human face, they answer that they have. But when it is said to them that they have no external sight or smell or taste, and that thus those organs cannot be of any use to them, they do not comprehend the saying. When they are further asked whether they know what corresponds to these organs in spiritual essences, and whether they can enjoy the forms desired for the reception of those things which correspond to them, these natural minds, of whom he is one, can answer nothing at all. They do not know what the correspondence of the spiritual with things natural is.

     5228. Not so spiritual minds, who are the spirits of God Messiah. Such minds have a good perception of these correspondences; nay, the more interior of them see and perceive spiritual things in things natural, etc., etc.

     A further delineation of Solomon's character and state, as disclosed in the other life, is contained in the Spiritual Diary, nos. 2678, 9; 2681, 2683-2685; 2699, 2700. (See Swedenborg's Index to the Diary.) Of these, we shall quote only one:

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     Concerning the Sphere of Supereminence, and of Authority over Others.

     "There are some who, in their own minds, think themselves supereminent to others, either in knowledge, in public authority, or something else. They do not indeed despise others in comparison with themselves, but still regard them as of little account; as, for instance, those whom they instruct, or over whom they have dominion. Such can also be humble, and perform many offices to others; yet this sphere of their animus and thoughts rules, and, even though they be unwilling, shines forth from each of their gestures, from their face and speech, without their knowing it. They can also be humble before the Lord, and feel well in their hearts [toward others]; and so it is a species of pride or haughtiness distinct from the pride and haughtiness commonly known. Such have been with me (Solomon), and when he was present, all the spirits were compelled to go away to a distance. . . . It is similar among men; for they who wish to be free cannot bear the society of those who are such, but take themselves away, because they are distressed in their society." (S. D. 2699, 2700.)
DIVINE INSIGHT AND FORESIGHT 1923

DIVINE INSIGHT AND FORESIGHT              1923

     "The Lord alone sees the state of everyone from inmosts to outmosts; also what a man has been from infancy even to old age, and what he will be to eternity; as also what place he will be allotted in heaven or in hell. And this the Lord sees in an instant, and from Himself, because He is the Divine Truth Itself, or the Word; but angels and men see this not at all, because they are finite, and those who are finite see only a few and external things; and even these they do not see from themselves, but from the Lord." (Apocalypse Revealed, 262.)

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TITHES 1923

TITHES       Rev. T. S.* HARRIS       1923

     "Bring ye all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." (Malachi 3:10.)
Lessons: Malachi 3. Luke 10:1-16. A. C. 1361.
     * Corrected. See NCL 1923 p. 299

     The Israelitish nation consisted of the most avaricious people in the world. Because of this very quality in them, they were the best fitted to carry out the functions of a representative church. They were willing to make any sacrifice or endure all kinds of hardship for the sake of worldly gain, willing to make an agreement with anyone, if they were sure of getting the best of the bargain. (See Genesis 28:20-22.) By promises of worldly prosperity, the Lord led them to perform rituals through which heaven and earth could be conjoined without the existence of a real church among men. What the Israelites did in the performance of their worship was of vast importance to the world. The ritual was of the Lord's choosing, and He selected each and all things in the ritual because of their representation. Angels saw the relation between these earthly actions and objects and the things of heaven. By means of them, the angels were able to find a foundation on earth after the Ancient Church had perished. But if a people had not existed who could be prompted by promises of worldly prosperity to carry out this ritual of representatives, the world would have perished during that period.

     The words of our text show how the Lord led this people to perform the things prescribed in this Divinely appointed ritual. Give me a tenth part of what you possess, and " I will open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." It was worldly prosperity that they expected, and it was worldly blessings which the Lord promised, and which He gave to this people, when they fulfilled their part of the bargain.

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These worldly-minded people were enticed to contribute a tenth of what they possessed by the expectation of receiving in return a superabundance of the very things which they gave to the support of the house of the Lord and the uses of religion. And if they neglected to give a tenth, business failures followed as a consequence, and the earth did not yield her increase, the cause of this adversity being the disjunction between the spiritual and the natural, through neglect of the representative which the Lord had provided as a means of conjunction.

     In the spiritual sense, the "tenth" signifies that all we possess belongs to the Lord, and it was because of this that the men of the representative church were commanded to give a tenth to the support of their religion. The doing of this thing lay at the very foundation of everything; without it, nothing else of their elaborate ritual could be carried out as the Lord had commanded. To neglect giving the tenth, was to rob God of the very means by which He could have communication with men on earth, for the ritual could not be carried on without the tithes, and the ritual was the means of this communication between God and man. And so it was said concerning Israel, when this important thing fell into neglect in the nation: "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole nation." (Malachi 3:8, 9.) The curse came because they had allowed the very bottom to fall out of the cup of blessing; there was no provision in the Lord's House to keep up the representative worship by which God poured out His blessing. In other words, the windows of heaven were closed by the failure to furnish the priests and Levites with those necessities which were requisite for the performance of their official duties. The cessation of these ceremonials cut off communication with heaven, exposing them to influx from the hells. Hence the curse with which they were cursed. The Lord could protect them from the curse flowing forth from the hells, if they would but bring all the tithes into His storehouse. They had in their own hands the ultimates wherein lay the power to protect them from the destroyer. "Bring ye all the tithes into the storehouse, that there may be meat in my house. . . And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts."

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     "This representative of a church was instituted, in order that there might be some conjunction of heaven with earth, or of the Lord through heaven with man, even after the conjunction by internal things of worship had ceased." (A. C. 1361.) Without the constant performance of the external rites and ceremonials of this representative of a church among the people of Israel, all conjunction of heaven with earth would have ceased at that time, and the devouring influx from the hells would have totally destroyed the inhabitants of this world. Not Israel alone, but all the families of the earth were blessed because priests and Levites performed the rites which the Lord commanded to be done. All things that were done by them according to the rites commanded appeared holy in the sight of spirits and angels, thus preventing the approach of evil spirits, and inviting the presence of angels. By means of these ritualistic observances, the Lord was able to "rebuke the devourer," and pour out His blessings upon all people of every nation.

     How important the tithing system by which all this was made possible! A tenth part of all annual income received from the Lord was appropriated to support this Divine use among men. A use supported by Israelites only, but in the benefits of which all nations participated!

     A tenth part was to be given because of the significance of "ten." We read in the Apocalypse Explained: "Inasmuch as 'ten' signifies all persons and all things, it follows that the 'tenth part' signifies the all. It is from this that 'tenths' and 'tithings' derived their origin, and Signified that everything was holy and blessed, when the tenth part of the corn-floor and of the wine-press, or of the corn and the wine, was given to the Levites; ... for the 'tenth' signified benediction in all things, thus that everything was holy and blessed." (No. 675.) The whole of anything was sanctified or made holy when a tenth part of it was given to the Levites for the service of the House of the Lord. It is interesting to note also why the number "ten" signifies the all of anything. Because all the powers of the life of the Gorand Man, or heaven, terminate in the two hands and the two feet, and the hands, as also the feet, terminate in ten fingers or toes, and as all things appertaining to man, as to power and as to support, are ultimately collected into ten fingers, therefore "ten" signifies all things appertaining to him. (A. E. 675e)

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     The law concerning this matter of tithing is given in Deuteronomy: "Thou shalt truly tithe all the increase of thy seed, that the held bringeth forth year by year, of thy corn, of thy wine, and of thine oil, and of the firstlings of thy flock; that thou mayest learn to fear the Lord thy God always." (14:22, 23.) This was not a tax on the value of their property, but merely a tenth part of the yearly increase, which was applied to the support of religious uses, varying according to abundance or scarceness of what their fields and flocks produced. The tenth part of the produce of each year was given to the Lord, as an acknowledgment that the whole was received from Him.

     In the spiritual sense, tithes represent remains, which, because they are of the Lord alone, are holy. Remains are all the states of innocence and peace with which a man is gifted, and are bestowed on him from infancy, but less and less, by degrees, as he advances to adult age. But during regeneration, he receives new remains, beside the former granted to him during infancy and youth, and these are acquired in combat with and victory over evils in himself. These adult remains are the tithes of all that is being produced in the process of regeneration. According as these tithes are brought into the storehouse, the Lord will open the windows of heaven and flood us with blessings. He who fails to store up remains, robs God of the means by which He can protect and save. The "devourer" cannot be held in check unless the tithes are in the storehouse. "Bring ye all the tithes into the storehouse, that there may be food in mine house, and prove me now herewith, saith the Lord of hosts. And I will rebuke the devourer for your sake." If we but live according to the statutes of the Lord, we will be in the good of the church. Innocence and peace will be stored up in abundance.

     The knowledge of truth and good, acquired by a man of the church through a study of the Word, is symbolically represented by the produce of fields and flocks obtained by the industry of an Israelite. Knowledge of truth is the "seed of the held," and knowledge of what one ought to do is the "produce of the flocks." When one is in the effort to live the truths and goods that one learns from the Word, the tithes are being "brought into the storehouse." He who fails in this, robs God. He robs God of the means whereby the " devourer is rebuked," because he cannot be protected by the angels, but becomes totally possessed by evil spirits.

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There are indeed few, if any, who do all the truths and goods that they know. Everyone feels conscious of failure in living up to the ideals derived from a knowledge of revealed truth. But the tithes to be brought are only a tenth of what is acquired; so, if some success is achieved by the effort to live according to what is learned from the Word, then all the truths and goods known are protected.

     And thus it is written: "Bring ye all the tithes into the storehouse, and I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field." The Divine" is said not to "cast her fruit" when the intellectual is not deprived of the truths and goods of faith." (A. C. 5113.) This protection is given those who are in the effort to apply the goods and truth of the Word to all the affairs of life. If the effort made be the utmost of one's ability, then all the tithes are being brought into the storehouse. Of such a man the Lord says, "He hath done all that he could." And more than this is not required of anyone. But God alone is the true Judge in this matter. You can judge no other person as to the extent of his effort or the measure of his ability. And it is well to remember that a morbid conscience may sometimes lead one to be unjust in judgment concerning himself, and thus to be kept in a state of perpetual misery over his failures. But one must be careful to avoid the other, which is a state of indifference regarding one's own shortcomings.

     We of the New Church know that this law regarding tithes has an internal meaning, as have all the things of ritual in the representative of a church among the Israelitish nation. The objects used and the things done, in the rites and ceremonies of this representative church, were holy because they represented heavenly things. By them, conjunction of the Lord with men was sustained when there was no real church on earth. The real church that now exists upon the earth performs the same function, but to a much greater extent than did this mere representative of a church. Without it, the world of humanity would perish, because this Church is the only medium of communication between heaven and earth. This doctrine is acknowledged by all New Churchmen.

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     While the true Church of this age exists as a spiritual state in the hearts of men, it ultimates itself in an organic body which is of the earth. It is according to Divine order that there be a priesthood, for preaching and the administration of the sacraments. Without such provision, there could be no church in the hearts of men. As in the representative church, so in the real church, the material necessities are supplied from the produce of the fields and flocks of those who are 6f the church. If those of the church who are producers should give a tenth part of all they produce, there would be no lack in the treasury of the Lord's house. True, it would be harder for the small producer to give a tenth than for one who produced in great abundance. It would be more difficult for one earning $15.00 per week to give $1.50 of it to the Lord, than it would be for one earning $100.00 to give $10.00, but the smaller gift would be the greater in the sight of the Lord. "And He looked up, and saw the rich men casting their gifts into the treasury. And Be saw also a certain poor widow casting in thither two mites. And He said, Of a truth I say unto you, that this poor widow hath cast in more than they all. For all these have of their abundance cast in unto the offerings of God; but she of her penury hath cast in all the living that she hath." (Luke 21:1-4.)

     If we were absolutely convinced that the preservation of the world, and of our own prosperity, both spiritual and material, depended upon the conjunction of heaven and earth by means of the presence of the church among men, would we not put forth greater efforts to support its uses? It is revealed that the world would rush on to utter destruction without the church; but we are assured that this cannot take place so long as a church exists on earth. Yet, are we not inclined to think that in some miraculous manner the Lord will provide for the material needs of the church without our co-operation? Is not such a state of mind designated as "faith alone?"

     The man of the representative church knew that worldly prosperity depended upon his giving a tenth part of his produce to the Lord. He did not see why this was so. He merely knew that blind obedience to the command brought prosperity, while neglect brought adversity; and thus he learned to obey by the gain enjoyed or the loss suffered. We of the New Church know, and see why, the prosperity of worldly affairs depends upon the prosperity of the church; we have an intellectual view of the reason why the state of the world is affected by the state of the church with us; and this interior view should give us a higher and less selfish incentive to give of our produce for the maintenance of the external things of worship and the ultimates of the church among us.

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     We know from doctrine, and we are beginning to learn from experience, that power, Divine, celestial and spiritual, operates through ultimate things. Where ultimates are absent, there is nothing into which Divine energy can flow. We of this world must furnish the ultimates upon which the church among us may rest,-furnish them from the produce of the fields and the flocks. As it was in the days of the representative church, so must it be in the days of the real church. Men are requested to "bring all the tithes into the storehouse, that there may be food in my house." In one case it was a Divine command, for the sake of representatives; in the other, it is an opportunity given, to be exercised in freedom, for the sake of the most important use on earth,-an opportunity to contribute a part of what is produced by our industry and skill, that there may exist means to promote an activity through which the world is preserved from the "devourer," and a heaven of angels formed from the human race.

     Our knowledge of this interior truth furnishes us with a higher incentive to give of our produce than that which prompted Israel to contribute a tenth. But the reason why this higher incentive is not as strong in those of the real church as the lower and selfish motive which led the Israelites to bring a tenth of their produce to the priests, is because we of this church are still very external, and feel but slightly the promptings of this higher motive. If we, like Israel, believed that our immediate, personal, worldly interests were involved, this would impel to more liberal contribution to God's treasury. To avoid compulsion in giving to the cause of the Lord, an appeal is made to our interest in the perpetual preservation of the world of humanity and the formation of an angelic heaven. As the church becomes more internal, this interest will become more intense, and contributions will increase accordingly. Why not be honest, and acknowledge that it is not the lack of production, but the lack of intense interest in heavenly uses, that is the cause of lack in the Lord's treasury?

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     But some may take the position that present production does not supply the demands of present needs; that the demand is greater than the supply, and, therefore, that the church must suffer want with the individual members of the body. If such conditions exist among the members of the church, it is important that they should see to it that the church suffers to a less extent than any other interests in which they are concerned. The activities of the church are of more importance than anything else in the world. It is an eternal truth that conjunction between heaven and earth exists by means of the church. Heaven is the source of all earthly prosperity. "Every good and perfect gift cometh down from above." And the church is like a railroad extending from this source of supplies to the inhabitants of the earth, but it devolves upon us to build the cars and keep the trains moving, that the transportation may be accomplished. A decrease in the activity of the true church reduces production in fields and flocks, causes business depressions and high cost of living, while an increase of activities along the line of this Divinely ordained means of conjunction between God and men renders more fertile the fields and more prolific the flocks, gives renewed impetus to business affairs, and enhances prosperity. "Give, and it shall be given unto you."

     "Conjunction with heaven cannot be given unless there is somewhere on earth a church. . . . It is enough that there be a church where the Word is, although it consist of comparatively few, for by it heaven is conjoined with the human race." (S. S. 104.) All blessings come to the natural world from the Lord through the church. All creatures participate in, all things receive of, the good bestowed by Him from whom all blessings flow. But nothing could be given unless there were a church with us. It is the only medium for the transportation from heaven to earth of the blessings by which men subsist in the world, and by which they may be led to a place among the angels.

     This is the institution that we are given an opportunity to support by a part of the produce of our industry and skill. We are not driven to contribute by fear of failure, or prompted by promise of prosperity, but privileged to participate in its activities, advancing the interests of humanity, both for the world that now is and that which is to come.

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The time is not far distant when this Crown of all the Churches will come into a more internal state than it has hitherto enjoyed, and then New Churchmen will feel more intensely the incentive to give more liberally of the material benefits descending to them from heaven by means of this true Church. A tenth part of their produce will then seem to them but an insignificant portion to invest in this use of all uses. In that day, the people of the church will learn from experience that the more they give to the support of the uses of the church, the wider the windows of heaven will be opened, and the more abundantly will both spiritual and material blessings flow down to them. Amen.
TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

     XI.

As It Were Our Own.

     In a former Topic, the subject of the As of Himself, as taught in the Doctrines, was set forth with a view to showing how essential it is to spiritual life. A further consideration of the subject may be of use, as illustrated in our natural plane of life. Nothing in this natural sphere is absolutely our own, but only relatively. What we have is but a temporary possession, to be relinquished at death. For instance, we are not only dependent on the help of other men, and on nature, for our sustenance and support, but our property and possessions belong by priority to the state, and we have the use of them as if they were our own. For what we possess, we pay rent to the state in the form of a tax, which is an acknowledgment of the priority of ownership. The state may at any time apply it to its own purpose, as in the time of war, with or even without compensation. And the state may even ask us to yield up life itself in its defense, to which the patriotic citizen responds, recognizing the prior right of the state, to which in all respects we owe obedient service; since the state is greater than the individual, and its preservation a supreme duty. But even the state is not in the position of absolute ownership. It possesses what it has as a steward under the Lord,-the one and only absolute Possessor of all things, the things which He has created.

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Thus it is that not anything natural or spiritual, in heaven or on earth, is absolutely ours, but only-as it were our own.

The Permission of Evil.

     There are not many things of more importance than the acknowledgment of the Divine Providence in the permission of evil. The teaching is, that evil is permitted for the sake of good to mankind, and that the individual may be saved (D. P. 16, 234, 275); in other words, evil is permitted that freedom may exist and be preserved. For there is no salvation except man be free. This is wonderful! In order that freedom may exist, it is abridged or taken away! So it appears to human sight and ken. For evil and the falsity of evil, coming into activity, place a limit on human action, and they sometimes bring despair, or impatience with the ways of Providence.

     Let us clearly understand that evil is not permitted merely for the sake of natural good to man, but for his spiritual good, especially for his good in the life after death. (D. P. 214-220.) In this, we see the reason why the Divine Providence hides itself under a cloud of appearances. This is because the Lord is not working for the establishment of the kingdoms of this world, except so far as they may be made instrumental for the establishment of His eternal kingdom. "The Lord leads man, and provides that whatsoever befalls him, whether sad or joyous, shall yield good to him." (A. C. 6303.)

Decision by Lot.

     All readers of ancient history are aware of the common practice at that time of decision by lot. The Old Testament records the frequent use of lottery. And we read of an important decision by lot in the spiritual world. (T. C. R. 696.) In this manner, Matthias was chosen in the place of Judas by the eleven apostles. (Acts 1:26.) The New Church as an organized body had its beginning in the city of London by an act of lottery in the choice of a minister. It is not uncommon now to decide matters by lot, but very largely in sport.

     We are told that Providence is in lotteries. (L. J. 19, S. D. 4008, T. C. R. 696.) That is, a decision by lot is decision by Providence.

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Are we authorized by the above instances, and by the teaching just noted, to resort to lottery? In answer, we must consider the other teaching, that now it is lawful for the understanding to enter into all things of the Word. (T. C. R. 508.) This clearly indicates that decisions are now to be made according to reason in the light of Revelation. Doctrine from the Word is the infallible guide in all things of life. But is there never to be any resort to lottery? Leaving out the playful casting of lots, it is plain that any important question should be decided by reason under Revelation; or, if it cannot be decided in this way, the next thing is to wait, and the Lord will decide it in some unexpected way. But if we cannot wait, and a decision must be made, then let a lot be cast, with a serious determination to abide by the decision, since it is of the Lord and His Providence. It would thus seem that a resort to lottery in serious matters is justified only in cases of actual necessity, and that a frequent use of it is to be avoided.

Judas Iscariot.

     A correspondent asks if there is any evidence in the Writings that Judas was saved. There is no positive statement, but the inference is that he was saved, and numbered with the twelve in the spiritual world.* We are told (T. C. R. 4) that "the Lord called together His twelve disciples, now angels, and sent them forth into all the spiritual world ... to preach the Gospel anew." Further (T. C. R. 108) that " the twelve apostles were called together by the Lord, and sent forth into all the spiritual world." Finally, (T. C. R. 791), that "the Lord called together His twelve disciples who followed Him in the world," and sent them forth as above. The statement is also made (T. C. R. 339) that " these things were written in the presence of the twelve apostles of the Lord, who, while I was writing them, were sent to me by the Lord."
     * The nearest to a direct statement is in the Adversaria (11:1419), where we read, " There is said to be hope for Judas."

     It is true that the apostles chose Matthias by lot in the place of Judas (Acts 1:26), and it is supposed that Matthias, and not Judas, is to be classed among the twelve who "followed the Lord in the world," and was among the twelve sent forth in the spiritual world. It may be remarked here that Matthias is not mentioned anywhere in the Gospels or in the Writings; but in both, Judas is frequently spoken of as "one of the twelve" (Matt. 26:47 and elsewhere); and we read that "Jesus called unto Him His disciples, and of them He chose twelve, whom also He named apostles." (Luke 6:13, Judas with the rest.)

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It is thus clear that Judas was one of the twelve "who followed Him in the world." Although, according to Peter (Acts 1:21), Matthias was among those who followed Him from the beginning, he did not follow Him as one of the twelve, nor was he rated among them until he was chosen by lot to take the place of Judas. He was then "numbered with the eleven apostles" (Acts 1:26), but not before.

The Representation of Judas.

     We are given to understand that Judas represented the same as Judah, the name being the same. (See A. C. 4751.) Both represented the Jewish nation, sometimes in a good sense, and at other times in an evil sense. But since the Lord was condemned and rejected by the Jews, it was necessary that this also should be represented. The severe rebuke which the Lord administered several times to Judas was in reality said of the Jewish nation, and did not reflect upon the personal character of Judas. Neither does the betrayal by Judas, nor his repentance afterward, present any indication of his spiritual state, what it has been or was to be after death. It is the same with all the personages mentioned in the historical parts of the Word. From what is there said of them, nothing is revealed of their spiritual state, or of their life after death. And unless we are told in the Writings that they have been saved in heaven or cast into hell, we are in perfect ignorance of their final lot, no matter what the appearance may be. For representation does not reflect upon the person, but upon the thing represented. (See below.)

     As to the betrayal of the Lord, Peter also betrayed Him, denying Him thrice, even though he repented as Judas did. Not only Peter and Judas, but all the apostles, were in a state similar to that of the Jews, until after the resurrection and the day of Pentecost. (See A. C. 2553, 3417, 3857, 8705, S. D. 1217.)

Representation does not Reflect upon the Person.

     "In representations, nothing is reflected upon the person, but upon the thing that is represented. Thus all the kings of Israel and Judah, even the worst of all, represented the Lord." (A. C. 665.)

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     "The representatives in the Jewish Church were such that nothing was reflected upon the person who represented, but upon the thing which was represented. As the Jews, who were anything but celestial men, and yet represented them." (A. C. 1097.)

     "In representatives, nothing is reflected upon the person as to his quality, but upon the thing which he represents. . . . The evil and the good could represent the Lord, and the celestial and spiritual things of His kingdom; for the representatives were altogether separate from the person." (A. C. 1409. See also A. C. 1361, 4868; D. P. 132; A. E. 443e.)

     "It should be known that, in representations, it is of no consequence what the quality of the man is, for in them nothing is reflected upon the person, but upon the thing that is represented." (A. C. 2010.)

     "Hence it was, that kings, the evil as well as the good, represented the royalty of the Lord, and the high priests, the evil as well as the good, represented the things that were of the Divine Priesthood of the Lord, when they performed their office in the external form according to the statutes and precepts." (A. C. 4281.)

     "In the Jewish Church, representations had no respect to the person who represented, but to the thing which was represented; thus that a holy thing, yea, the most holy, could be represented by persons whose interiors were unclean, yea, idolatrous, if only their externals, when they were in worship, were disposed to holiness." (A. C. 9806. See also 1361, 4868; D. P. 132; A. E. 443)

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FORESIGHT AND PROVIDENCE 1923

FORESIGHT AND PROVIDENCE              1923

     "As regards foresight and providence in general, foresight has respect to man, providence to the Lord. The Lord foresaw from eternity what the human race would be, and what each person would be, and that evil would continually increase, until at length man would, of himself, rush headlong into hell. Wherefore, the Lord has not only provided the means by which man may be bent from hell and led to heaven, but also, from providence, He continually bends and leads him. The Lord also foresaw that it would be impossible for any good to be rooted in man, except in his freedom; for that which is rooted in non-freedom is dissipated at the first approach of evil and of temptation. This the Lord foresaw, and also that man, of himself, or of his own freedom, would incline to the deepest hell; on which account the Lord provides that, if a man should not suffer himself to be led in freedom to heaven, he may still be bent to a milder hell; but that, if he should suffer himself to be led in freedom to good, he may be led to heaven. Hence it is manifest what foresight and providence are, and that the things which are foreseen are provided for accordingly. And from this it may be evident how greatly that man errs who believes that the Lord has not foreseen, and does not see, the smallest particulars with man, and that He does not foresee and lead in the smallest particulars, when the real case is, that the Lord's foresight and providence are in the most minute of the smallest particulars with man, and in things so very minute that it is impossible by any thought to comprehend a ten thousandth part of them. For every least moment of man's life has in it a series of consequences extending to eternity; . . . and as the Lord foresaw from eternity what man would be, and what he would be to eternity, it is evident that Providence is present in the smallest particulars, which it rules and bends, as was said, so that he may be of such a quality, and this by a continual moderating of his freedom." (A. C. 3854.)
SEVEN CHURCHES OF THE APOCALYPSE 1923

SEVEN CHURCHES OF THE APOCALYPSE       Rev. E. E. IUNGERICH       1923

     There are in the Writings three distinct presentations of the seven churches in Asia, given respectively in the Schmidius Marginalia, the Apocalypse Explained, and the Apocalypse Revealed. The notes from the Index to the Arcana Celestia, published by the Rev. Alfred Acton (NEW CHURCH LIFE, October 1922), differ so slightly from those in the Apocalypse Revealed that it would not be just to call them a fourth presentation. We present them below in four alignments for the sake of a comparative study.

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EPHESUS.

Schmidius Marginalia.               
Those who labor much in the propagation of the doctrine of faith, but thence promise to themselves rewards for their works, and so leave out charity and celestial love, and in its place draw in the love of self or on account of self.     
Apocalypse Explained
Those within the church who are in the cognitions of truth and good from the Word, or in the doctrinals of the church, (A. E. 95), but not as yet in a life according to them; and so in an affection of truth from a natural origin, since they look to self and the world primarily, and so are natural. (A. E. 112.) This is the first of the church, and introduces and teaches the way to heaven. (Ibid.)

Apocalypse Revealed.
To and about those who primarily look to the truths of doctrine and not to the goods of life. (A. R. 73.)

Index to Arcana Coelestia.
From those who primarily regard the truths of faith, and not the goods of life.

SMYRNA.

Schmidius Marginalia.
Those who voluntarily enter into miseries, and wish to be saved thereby.

Apocalypse Explained.
Those within the church who wish to understand the Word and do not yet understand, and are as yet little in the cognitions of truth and good, which, however, they desire from the heart. . . . This is the second of the church. (A. E. 112.)

Apocalypse Revealed.
To and about those who are in goods as to life, but in falses as to doctrine. (A. R. 91.) A description of these falses is given. (A. R. 97.)

Index to A. C.
From those who are in goods as to life and in falses as to doctrine.

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PERGAMOS.

Schmidius Marginalia.               
Those who mingle profane with holy things, or evil works which they explain as good.          
                              
Apocalypse Explained.                         
Those within the church who are in temptations; on undergoing which they can be imbued with the congnitions of truth and good as to life, and persist in the spiritual affection of truth. (A. E. 130.)                              
                              
Apocalypse Revealed.
To and about those who place all of the church in good works, and not any in the truths of doctrine. Such constitute one of the two classes comprising the great majority of modern Christians. As they act without understanding, their deeds appear inanimate, and, in addition, sullied if they have put merit in their works. (A. R. 107)

Index to A. C.
From those who place all of the church in good works, and nothing in the truths of doctrine.
                    
THYATIRA.

Schmidius Marginalia.
Those who judge of the Word of God the Messiah, and of the mysteries of faith, from their own understanding, and so suffer themselves to be seduced by evil spirits.                    
               
Apocalypse Explained.
Those of the church with whom the internal or spiritual man and the external or natural man, opened by their respective means, make one. They are conjoined By correspondence, when there is regeneration by the truths of faith a life according to them. (A. E. 150.)

Apocalypse Revealed.
To and about those who are in a faith from charity, and thence in good works; and also to and about those who are in a faith separated from charity, and thence in evil works. (A. R. 124.)

Index to A. C.
From those who are in a faith from charity and thence in good works. Those also are treated of here who are in a faith separated from charity, and thence in evil works.

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SARDIS.

Schmidius Marginalia.
Those who have a faith, but not saving, because a faith not from love.

Apocalypse Explained.               
Those who lead a moral but not a spiritual life, because of spiritual things, and thence intelligence and wisdom. (A. E. 182.)          

Apocalypse Revealed.
To and about those who are in a dead worship, or in a worship which is without the goods which are of charity, and without the truths which are of faith. It is known that such a worship reigns in the Church today. (A. R. 154.) In fact, the second class of the great majority in the modern Christian Church consists of those who are in worship alone, and not in works or truths. (A. R. 107.)

Index to A. C.
Concerning those who are in a dead worship, or in a worship which is without truths, and thus without life.
               
PHILADELPHIA.

Schmidius Marginalia.                                   
Those who are of saving faith.                         
               
Apocalypse Explained.
Those of the church who are in a faith of charity. (A. E. 203.)

Apocalypse Revealed.
To and about those who are in truths from good from the Lord. (A. R. 172.)

Index to A. C.
Concerning those who are in truths from good from the Lord.

LAODICEA.

Schmidius Marginalia.
He who is lukewarm, thus a commingling, whence is what is unclean which is to be spewed out before spiritual heat is given.          
                         
Apocalypse Explained.
Those who are in faith alone, thus who are in a faith separated from charity, (A. E. 227); with a treatment at the end of the faith of charity. (A. E. 256.)

Apocalypse Revealed.
To and about those in the church who alternately believe from self and alternately from the Word, and so profane holy things. (A. R. 198.)

Index to A. C.
Concerning those who are wise from themselves and wise from the Word.

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     THE SEVEN CHURCHES IN GENERAL.

     The following statements are made with reference to all the seven churches together:

     In the things written to six of the churches, it treats of doctrine, of life according to doctrine, and of faith according to life. Doctrine is treated of under Ephesus and Smyma; life according to doctrine, under Thyatira and Sardis; and faith according to life, under Philadelphia and Laodicea. But Pergamos treats of temptations, or combats against evils and falses from heredity; without which combat, the doctrine cannot be implanted in the life and become of faith. (A. E. 256.)

     By the seven churches are described all in the Christian Church who have religion, and of whom the New Church, which is the New Jerusalem, can be formed; and it is formed of those who approach the Lord alone, at the same time performing repentance from evil works. (A. R. 69.) Seven churches are not meant, but the church in its entire complex, which, in itself, is one, but various according to reception. Those varieties can be compared to the various diadems in a king's crown, and also to the various members and organs in a perfect body, which yet make one. The perfection of each form exists of various matters placed suitably in their order. Hence it is that the universal New Church, with its various parts, is described by the seven churches. (A. R. 66, 73.)

     To the churches, in order that they may acknowledge the Lord as the God of heaven, and the works of charity. Concerning those in the church from whom the New Jerusalem can exist. In the second or third chapter of the Apocalypse, it treats of all those in the Church upon whom the Last Judgment will be made, and from whom the New Church will be formed. (Index to A. C.)

     In all the above presentations, there is a substantial agreement as to what is said about six of the churches. The only marked divergencies are with regard to Pergamos; and these, we shall endeavor to show, are more apparent than real, and due to the modifications imposed on the ideal series by the requirements of each treatment.

     Since these seven churches, according to A. R. 66, 73, represent seven varieties of the universal church that are like seven diadems in a king's crown, it is with regard to the ideal or perfect signification of each church that this is said, and not with respect to the special frailty to which it is prone, and which it is exhorted to overcome, in order that it may enter into the blessing that is promised.

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Sardis, representing those in a dead worship, without the goods of charity and the truths of faith, could be no fit diadem for a king's crown; and Laodicea, meaning those who are in faith alone, and who profane holy things, could not be an example of faith according to life, nor classed as one of the constituents of a perfect body. Each, therefore, has an ideal or perfect signification. Obviously, this has been to a certain extent shrouded, as in the clouds of a letter, in the several presentations we have briefly premised. The shrouding in each case was due to the embodiment of the ideal series in the ultimate, concrete, and sometimes distorting subjects which are the burdens of the several treatments.

     The Apocalypse Revealed, and the notes from the Index to the Arcana, treat of the seven churches as seven distinct organic constituents of a perfect ecclesiastical body; but as the burden of the Apocalypse Revealed places considerable emphasis on the internal historical sense, in its concrete references to the death of the Old Christian Church, its Last Judgment, and its replacement by the New Jerusalem, these seven constituents are not presented in their ideal perfection, but as somewhat tinged by the distortion they have undergone in the moribund Old Church.

     The distorting medium through which the seven churches are considered in the Apocalypse Explained is not primarily the drama of the dying Church, but the life experiences of the regenerating man in his struggles against his hereditary inclinations to evil and falsity. The burden of the presentations in the Schmidius Marginalia seems to be similar. But whereas the Apocalypse Revealed treats of them as seven distinct constituents, existing simultaneously as parts of a perfect body, the Apocalypse Explained speaks of them as successive stages through which the regenerating man passes, as he progresses from the acquiring of doctrine to the life according to doctrine, and then to a faith according to life. (A. E. 256.) Therefore, Ephesus is said to be the first of the Church in order, Smyrna the second, and Pergamos that which follows. (A. E. 112, 130.) These seven successive stages, from Ephesus to Laodicea, may be correlated with the seven days of creation, as I shall endeavor to show in what follows. Thus that which is the first and leading theme in the first book of the Word given to the men of this earth, is likewise the leading theme in the New Testament prophecy of the everlasting gospel to come at the Lord's Second Advent.

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     In a growing and developing body, we have an illustration of how tissues and parts that subsequently exist together simultaneously yet originally developed successively. Another illustration can be drawn from the uses of the angels. Though they are all in heaven, and are permanent constituents of it, yet the permanent uses of some are concerned with definite and sometimes very elementary preparatory states that are remote from the actual entrance into heaven; comparatively as a kindergarten teacher is a constituent part of a perfect teaching staff, even though her pupils are as yet remote from the age of rationality and regeneration. There is, therefore, no inconsistency in the presentation of the seven churches by the Apocalypse Explained as seven successive stages of regeneration, and by the Apocalypse Revealed as seven perfect constituents in the church, that is, in the regenerate man.

     THE SEVEN CHURCHES IN PARTICULAR.

     It is definitely stated that no such epistles as John was commanded to write were ever written to any churches in those places in Asia. (A. R. 41.) It would be a mistake, however, to conclude from this that the existence of seven cities of these names, their geographical and historical relationship, and the etymological significations of their names, have no bearing and throw no light on the meanings of the seven churches. "For all places which are mentioned in the Word signify things; and the things which they signify are either from the worship there, or from a memorable occurrence which took place there, or from a situation in lands, or near to lands, by which the religiosity of the nation is signified." (A. E. 50.) The internal sense, which is with angels and spirits, is also "in the universal language, and this in the origin of words." (A. C. 5075.)
     
     Referring to a Biblical map of Asia Minor, it will be seen that the first three cities are on the seaboard, and proceed in order from south to north. The remaining four are inland, and proceed in order further inland and from north to Southeast. This geographical situation fits in appropriately with the ideal signification of the cities, which we shall now proceed to consider.

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     EPHESUS.

     The word "Ephesus," if connected, as it seems to be, with the Greek noun ephesis, meaning " sending out," involves, as mentioned in the Schmidius Marginalia, the propagation of the doctrine of faith, and those who labor much in it. It was a seaport, enjoying at that time a flourishing export trade. Its practical extinction at the present day, except for some interesting ruins on the former site, seems appropriate, in view of its typifying what was first and foremost in the Christian Church, which is also spiritually extinct, and as being almost a literal fulfillment of the prophecy that it had "left its first love," and that unless it repented, it would also lose the light that came from that source. According to Acts 19:24-35, it was the center of the worship of Diana, goddess of the moon and the chase, and sister of the sun-god, Apollo. One of its industries was the making of silver statuettes of Diana, and its guild of silversmiths was a powerful organization. The correspondences of Diana,-the moon, hunting, and silver, are all of them various aspects of the cognitions of truth and good. Being on the seaboard, signifies its proximity to what is foreign or external; and as the southernmost of these seacoast cities, it typifies nearness to the light, especially to that light which had come to John in the Isle of Patmos.

     As signifying the first state with the individual, when there is an ardor to acquire information with regard to the truths and good revealed from the Lord for their use, it is equivalent to the first day of creation, when God made the light, and called it good, and divided the day from the night. So to that city, bathed by the waters of the Aegean Sea, came that spiritual awakening from Him whose "Spirit moved upon the waters."

     But when this first ardor of love is lost, it is no longer a light which God can call good. When a man no longer loves to read or study the Word, or to attend services where he will hear about it, it is because he has been feeding his intellect apart from the will, which is the receptacle of love. Both must grow apace; for one cannot grow, and the other remain stationary, without an eventual withering of both. It is, therefore, most usual for Ephesians, whose flurry of zeal flickers because it only burned in a wick that was not engulfed in oil, to retire from all active participation in spiritual exercises; for they usually "hate the Nicolaitanes," that is, they have not sunk to the still lower depth of making up for the lack of growth of the first love by developing a base substitute, in order to stimulate zeal.

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They have not exalted what may be called the Catholic and Protestant alternatives as motives for their zeal, when the true motive has waned, which is loving to learn and live the truths because it is the Lord's command. The Catholic motive is for the sake of meriting heaven by their deeds, and even grovels in the abyss of acting from motives of self and worldly interest. The Protestant motive is the heresy that the mere affirmation of an intellectual faith, quite apart from the development of the will, saves man. Both of these are signified by the "Nicolaitanes." The Apocalypse Revealed, no. 86, says they signify meritorious works, which are contrary to the merit and justice of the Lord; and the Apocalypse Explained, no. 107, says they signify the separation of good from truth or charity from faith.

     The ideal and perfect meaning of each of the seven churches shines forth from the gift that is promised to each on overcoming its spiritual obstacles. This is true of the Ephesians, who are then to be given to "eat of the tree of life." As the first day of creation has as an end and object the final perfection of the Eden Paradise, with its choicest product, so those whose temporary state or permanent heavenly use is to acquire cognitions of truth and good, or to labor much in propagating the doctrine of faith, must bear in mind that the end of religion is to live according to the truth, and the end of creation is a heaven from the human race.

     SMYRNA.

     "Smyrna" is the Greek word for the spice "myrrh," which, in the series of the trine of gifts made by the wise men at Bethlehem, is said to signify natural good. The fact that Smyrna is a seacoast city, and to the north of Ephesus, implies that it typifies something that is natural, and in greater obscurity than the light of truth. That this is the good of the natural is plain; for the matters of the understanding, or the truths of faith, are in light, whereas the matters of the will, or the goods of charity, are in a relative obscurity, and much more difficult to evaluate. The fact that, of the two flourishing cities, the one typifying the truth of the natural, or Ephesus, should have perished, while Smyrna is now the great seaport of that coast, reminds one of the prediction that Peter, who typifies faith, should perish, whereas John, who typifies good works, should remain. (John 21:22.)

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     To this second city on the waters of the Aegean correspond the deeds of the second day of creation, which was also concerned with water. For on that day a firmament was created in the midst of the waters "to divide waters from waters," and the firmament was called "heaven." In the previous state, a distinction could be perceived between intellectual matters, or those of light and darkness; but now the more difficult demarcation is to be made between the genuine good of the natural,-which is from the waters above the firmament, since it comes from a heavenly origin in the internal man,-and merely natural good, which is of the external man alone, and may be hypocritical, and mask a vile internal. Doing good to the neighbor according to his quality is that "firmament" from the Heavenly Doctrine of the New Jerusalem which protects the New Church from being overwhelmed by the sentimental appeals that come from harmful elements below the expanse. These would wreck the New Church, if they succeeded in gaining a foothold, as would have happened to the New Jerusalem city mentioned in T. C. R. 388, had not its watchman seen the snare of those who wished to gain entrance under the plea of brotherhood. But many are infested by the lure to excuse from a false sympathy based on some natural tie, or from the inability to resist regarding the unworthy as brethren, and from entering into the friendship of love without regard to quality, whose baleful results are set forth in T. C. R. 446-9. It is therefore said to those of this church: "Behold, the devil shall cast some of you into prison, and ye shall have affliction ten days." We are told (in C. L. 406) of a father who was put in ward to bring about the separation of some of his children from him, when he persisted in clinging to them, although they were devils.

     "Be thou faithful unto death, and I will give thee a crown of life," shows the ideal perfection of the state of life signified by Smyrna, namely, the doing of good works apart from the proprium, or after shunning evils as sins, and with an intelligence and wisdom that is the crown of love towards the neighbor.

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     PERGAMOS.

     Pergamos, the third seacoast city, though a little more inland, is still farther north, and so represents a, state of greater obscurity. This is the state of temptations, in which the Lord seems to be entirely absent. (A. C. 840.) Its proximity to Troy, the seat of the great epic struggle between Greeks and Trojans, and the fact that the word Pergamum in the classics is a synonym for Troy, are undoubtedly contributory to this signification of temptations.

     It is rather singular that this third and last seacoast city should correlate with the third and last deed in creation concerning waters, and that, being itself somewhat inland, the command on the third day of creation should read, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear." In the two prior states, truths were learned and goods were done, but in this state they are imbued. (A. E. 130.) The pleasant aspects in the acquiring of cognitions, which kindled the imagination and excited natural delights, give place to a bitter spiritual struggle, in which the individual must decide whether he loved them for themselves, or only because of the intellectual thrills or physical delights they gave him. He must struggle against Satan, like Antipas the faithful martyr. The turbulent "waters under the expanse," which caused the infestation in the previous state, are only slowly driven back by a process as laborious as that of reclaiming new soil from an encroaching ocean. This new soil, however, is a rudiment of the natural man which is the basis for the internal man that was organized in the former state. In it, the vegetable kingdom is produced on the same day, this signifying that the acquisitions of the first two days have been imbued or taken root in the natural, as soul-like elementary particles incorporated in sockets of terrestrial mold.

     We are told in the True Christian Religion 597, that none of the Christian Church were admitted to spiritual temptations subsequent to the council of Nicea in 325 A.D., because they would have succumbed, seeing that the power to conquer comes from the acknowledgment of the sole Divinity of Jesus Christ, which that Council had effectually obliterated from the minds of Christians. It is not surprising, therefore, that the Apocalypse Revealed, with its strong emphasis on the internal historical sense in its bearing on Christians, should not, like the Apocalypse Explained, refer to Pergamos as signifying temptations, but speaks of the only thing left for those who cannot undergo temptations, namely, good works totally separated from truths of doctrine, which, if they were present, might invite temptations.

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     The danger of succumbing here comes through disloyalty to the truths of doctrine,-the "two-edged sword." For when men succumb, they "mingle profane with holy things," as the Schimidius Marginalia puts it with regard to these truths, or else do "evil works which they explain as good." In the message to this church, it is bidden, " Beware of the Nicolaitanes," and of those who, though knowing the truth, like Balaam the seer, yet cunningly use that knowledge to abet the evil work of Balak at Baal-peor, "For through temptations the rational is to be subdued, so as not to call forth from the natural such things as favor concupiscences." (A. E. 654:62.)

     The ideal quality of this state is its reception of the "hidden manna,'' and of a "white stone," on which was written a "new name," unknown save to the recipient. This is that secret imbuing of the gifts of the two former states, already referred to, which are now stored up as the germ for the implantation of the new will and the new understanding.

     THYATIRA.

     If "Thyatira" is etymologically connected with two Greek words which together meant incessant sacrifice, its origin is compatible with the signification given in the Apocalypse Explained. For after temptations the contrarieties between the internal or spiritual man and the external or natural man are removed, and the two are then conjoined in the relation of a superior to a subordinate. (A. C. 10685.) The external, made compliant, is in a state of worship responsive to the constancy and firmness of the internal man. The Apocalypse Explained calls this the state of the conjunction of the internal or spiritual man with the external or natural man, and the Apocalypse Revealed expresses it as the conjunction of faith with charity, so that the faith is derived from or dependent upon charity. This is tantamount to what was accomplished in the fourth day of creation, when the two great luminaries, corresponding respectively to charity and faith, were created.

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     But he who in temptations believes he can resist from his own forces is in falsity, and shuts out the influx from the Divine, and so succumbs, (A. C. 8172.) This reliance on selfhood is meant by the "woman Jezebel," who thought herself to be a "prophetess," and against whom this church was warned. It is with regard to those who have thus confirmed the appearance that they lead themselves that the Schimidius Marginalia speaks of the Thyatirians as "those who judge of the Word of God Messiah, and of the mysteries of faith, from their own understanding, and so allow themselves to be seduced by evil spirits." As the Christian Church could not be let into spiritual temptations, and instead, as we have shown, came into a state of works alone, so they do not subsequently come into a state of the conjunction of the internal with the external man, or of faith from charity, but into one in which they are still further disjoined, and the faith is separated from charity, and even remains, without protest, in juxtaposition to evil works. (A. R. 124.)

     He in whom the great luminaries of charity and faith have been placed, after the conjunction of the internal with the external man, is said to receive "the morning star," which, like the star of Bethlehem, led the wise men away from their selfish and worldly interest to seek the Lord; and from Him is given power to oppose all further resistance by evils and falses to the charity and faith established in his mind. (Rev. 2:26-28.)

     We read in Arcana Celestia 8367, that "through temptations, truths and goods are implanted, and are conjoined; and the man, as to his spirit, is thus introduced more interiorly into heaven, and to the heavenly societies with which he had been before." The remaining series,-Sardis, Philadelphia, and Laodicea,-which successively progress in a southeastward direction, more and more inland, represent the successive openings of the three heavens with the regenerate man, or the opposing natural, satanic, and diabolic hells of the unregenerate.

     SARDIS.

     Sardis,-the capitol of the Croesus kingdom of Lydia, which succumbed to Persia, and the subsequent starting point of the unsuccessful march of Cyrus and the 10,000 Greeks to overthrow the king of Persia at Babylon,-aptly, in these historical events, justifies the words of the prophecy to her; "Thou hast a name that thou livest, and art dead."

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It clearly typifies an abundance of moral works which, if they have a spiritual internal, are the fruits of the good of faith, or life according to the doctrines, represented by their "white garments," and which is the characteristic of the natural heaven. But if their moral works have not this spiritual internal, they have what is defiled in its place, and all their Works will avail them naught. Such moral works, like Martha's good deeds of service, are comparable to the lower order of animals created on the fifth day. (A. C. 39-43.)

     PHILADELPHIA.

     "Philadelphia," signifying "brotherly love," is the type of the middle heaven, in which love to the neighbor reigns. Opposite to it is the satanic hell, called here the synagogue of satan, in which the falses of envy and discontent with one's lot reign. As love to the neighbor is the basis of all human society on earth and in heaven, it is said to those in Philadelphia that an "open door" had been placed before them, and they would be a "pillar" in God's temple, on which would be inscribed the names of God and the New Jerusalem. This state clearly corresponds to the works of the sixth day of creation, when the nobler animals and man himself were created, signifying the external man and the internal man with those in whom the spiritual degree is opened.

     LAODICEA.

     Finally "Laodicea," with the etymological signification of "upright people," is the type of the celestial or highest heaven. It is the seventh day state of the Lord's creation, in which love to the Lord reigns.

     To those, however, who could not be introduced into spiritual temptations in the third stage, but went into works alone, and then continued downwards, passing through the successive stages of deterioration signified by the faith without charity, and even joined to evil works of the fourth stage, the dead and sullied moral works of the fifth stage, and the "synagogue of Satan" of the sixth stage, there is only left the abysmal, diabolic hell bordering on actual profanation of the last stage. "So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth."

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     But to the regenerate who have had opened to them the highest degree of the mind, and who are the closest to that incorruptible " human internal" in which the Lord dwells, He says: "Behold, I stand at the door and knock." And thereupon, as expressive of that closest conjunction that can take place between man and God, He adds in His mercifulness: "If any man hear my voice, and open the door, I will come into him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne."

     SELECTED.

What Abraham said of the Lord.

     "When it was said to certain Jews that Abraham, having been such a long time in the other life, knows well that the Lord rules heaven, then Abraham stated that he does know that the Lord rules heaven, and that he ought to know it better than anyone else." (S. D. 2879.)

Among the Turks.

     Describing a vision he had of the progress of the Heavenly Doctrine in Africa, Swedenborg says that it would then proceed to some in Asia under the government of the Turks. (S. D. 4771.)

The Daily Round in Roll.

     "Morning in hell is the heat of cupidities, noon is the itch of falsities, evening is anxiety, and night is torment." (A. C. 6110.)

Like a Mummy.

     "The unregenerate man who simulates a moral citizen or a Christian, may be likened to a corpse wrapped in aromatics, which nevertheless exhales a stench that infects the aromatics, insinuates itself into the nostrils, and injures the brain. He may also be likened to a mummy, gilded or placed in a silver coffin, on looking into which an ugly corpse comes to view." (T. C. R. 595.)

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LUX MUNDI 1923

LUX MUNDI       J. S. PRYKE       1923

     (A Paper read at a meeting of the Theological and Philosophical Society, London, December 15, 1922.)

     It may be well to observe at the outset that this paper is not concerned either with the painting or with the volume of the same name and title. These are accepted as contributions to artistic and philosophical life, and as such, each doubtless has its own message to deliver. In passing, however, we may register the desire for the hastening of the time when more New Churchmen will be gifted with the power of expressing correspondentially, by word, note or line, the mental images which arise with the perception of truth. But the object of the present paper is rather to suggest for our brief consideration something of what is involved in the use of that glorious phrase, "The Light of the World."

     The first Divine command uttered was that which called light into existence, and the second was that which separated it from darkness. Is it an exaggerated figure of speech to say that no passages in Holy Writ come to the devout reader with more arresting force than those early verses in Genesis which tell us that the earth was without form and void, that darkness was upon the faces of the deep, that God then said, "Let there be light," that there was light, and that God divided the light from darkness? There we are taken back to the very initiament of things, and taught that, so far as natural creation is concerned, all was dark, and formless, and empty, until God called light into being, and distinguished between light and its opposite. We shall see later that this moment in the birth of nature has its close analogy in the universal human mind, and in the individual soul; that with each, there is a state when all is black and chaotic, waiting for the influx of Divine light, in order that it may really be formed and live.

     Now the man who has sufficient force of character to shake himself free from the trammels of negative philosophic doubt, and is not afraid to be guided in his reflections by a belief in the fundamental veracity of the Word of God, can, upon reading the passages just quoted, at once acknowledge God as the sole source of light, and consequently as the illumination of all worlds, not merely of that world, across the stage of which we ourselves happen to make a brief transit.

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Let us see if we can rationally link up that light which first called order into being, and seems so far-off, with that light which we as men cannot proceed very far without. To that end, let us set before us something of what has been revealed as to the real quality of light, the method of its conductivity, the requisites to its reception, and its dismal opposite, or deprivation.

     We do not at this time attempt any scientific resume of the nature of what is known as natural light, or of the structure of its organ, the natural eye. As to the eye, its systems of tunics, humors, colors and vessels, its power of light refraction, its projection with the aid of optical instruments to animalculae, on the one hand, and to the immensity of vision needed to reach objects in the terrestrial heavens, on the other, are marvellous beyond description. No less so is its function of stimulating the imagination, and of thus leading from external to internal vision.

     In his work on The Soul, Swedenborg describes how the eye is formed for the reception of the modifications of the ether, and how the nature of the latter can be ascertained from the nature and formation of the human eye. He states that there are as many delicate pulsations as there are luminous rays, that the images which produce the sight of the eye are variations of light and shade, colors themselves being nothing less than such variations, or rather of where and black made bright with luminous rays. No image, he adds, can be represented to the eye without the common light under which it is, and visual objects induce a change of state, both internal and external, in every cortical gland, and thus in the entire brain itself. In this way, the images of sight perfect the imagination, which is the internal sense of sight; for all images which are seen become ideas, all ideas which are perceived are understood, whence come rational or intellectual ideas; and thus objects of the external sight pass over into objects of the internal sight. Between internal sight, or the imagination, and ocular vision, there is complete correspondence, making it possible for them to act as one. This interesting teaching, which not only indicates what natural light is, but also demonstrates the mechanism of the organ designed for its reception and its subsequent service to the mind, is of great importance, because of its correspondence with what takes place upon the spiritual plane.

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     It is frequently said that man, as a citizen of two worlds, needs organs adapted for use in both. This is so. But it would be equally correct to say that man is a native of the spiritual world, who, while passing through the natural world, engages, to a greater or lesser degree, his spiritual faculties in natural interests. Similarly, although there are two universes, and the solar ocean of each gives light to its own, yet it is proper to say that there is only one light, namely, that which proceeds from the spiritual sun, in comparison with which the light coming through the natural sun is sheer opacity. What, then, is that light which lighteneth every man? It is the radiance coming forth from the Lord Our God, and which has from eternity come forth from Him alone. For it is a most universal truth that the Lord is the Sun of heaven, and that thence is all the light in the spiritual world. As to His essential Divine, unapproachable by any living creature, but as to His Divine Human, accessible to angels and men! Who by searching can discover this riddle? Actually no one, by his own unaided investigation, but potentially everyone, in the light of Divine Revelation.

     Revelation teaches that the light of heaven is the wisdom proceeding through the truths of the Word, and that the light with which Jehovah clothes Himself "as with a garment" is this Divine Truth, without which there would be no light at all in the heavens, and none with men on our earth. It ever shines undimmed, with a brightness which incredibly surpasses the noonday light of the solar world. Now it is flaming, now it is pearly; anon it sparkles with diamond-like brilliance. In some heavens, as a sun in appearance, in others as a moon. All the wonders of heaven are displayed in this light, which inflows with life into the angels, illuminates their understandings, and is reflected around them according to their reception. It is from this fact that the differences of light in heaven are as many as are the angelic societies, nay, as many as are the angels in each society, since heaven is ordinated according to the reception of light from the Lord.

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     We are told that, in the other life, there is no other light than spiritual light, which is the light of wisdom, illustrating the things coming forth from the Divine life there. By wisdom the angels can understand these things in their essence, and by the light they can see them in their form; and accordingly, the quality of the light with them is equal to the degree of their wisdom. In the higher heavens, light is flaming, and sparkles as from the most refulgent gold; in the lower heavens, it is bright white, and resplendent as from the brightest silver; while in the lowest heavens, it is like the noonday light of the world. Moreover, the light of the higher heavens is bright white, exactly as a star appears in itself by night; and it is the same light which, in the world, illustrates the understandings of those men who love to be wise.

     What an object of beauty the Star of Bethlehem becomes, in view of this teaching! It not only witnessed to the birth of the Holy Babe, but also testified that that birth involved the flight of darkness. The Lord willed to assume the Human, for thus He could illuminate both the rational and natural things of man. Furthermore, the Divine Human is the source of light in heaven, for the Divine cannot be seen except in the human form. And so Jehovah God, who dwells in light inaccessible, by the assumption of the human came to dwell in accessible light, and made Himself the "Light of the world."

     In order that the truth of this may be put beyond question, and strike the imagination, we are instructed in so many words that the Lord actually appears in the other life as a Sun, the first proceeding manifestation being the light of wisdom, which, unlike natural light, is constant. These are statements which have to be taken either affirmatively or negatively, according to the disposition of man's mind, since they admit neither of proof nor of disproof. If the sight of every person present in this room were suddenly elevated to the spiritual world, we should indeed be convinced of the existence of spiritual light, but the experience would still leave us without knowledge of its source. We might indeed walk in the light, but without revelation we should remain ignorant of its origin. This is precisely what happens in the case of those who depart this life wilfully rejecting the truth made known to them. The light came into the world, and they preferred darkness; so in darkness they remain.

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     Much concerning the quality and operation of light can, however, be brought to rational consideration; for many of its phenomena take place within the domain of conscious and perceptive experience. Revelation teaches that, what the eye is to the body, the understanding is to the soul, and that, just as natural light and its organ must go to the making of sight in this world, so wisdom, flowing into an understanding formed by truths, is requisite to sight in the other. We have it upon the same authority that, just in proportion as spirits or angels have this interior illumination, in the same proportion are they surrounded by exterior radiance. In strict logic, the law is applicable to men also. The understanding is in an organic form, composed of purest substances; for truth is living and formative, man's part in the business being to acquire and co-ordinate what is available for his use. There is no royal road to this, any more than there is in the acquisition of natural knowledge. Human effort is needed, and man must furnish himself with truths, it being distinctly stated that from the immediate influx of truths there is no perception of truth, but only the faculty of understanding. Thus is general illumination given, in which the things of intelligence and wisdom can appear. Conversely, when it illuminates the sight of spirits and angels, it enlightens their understandings at the same time. Men, therefore, must learn from the Word, that is, from all that the Lord has revealed. If it were otherwise the understanding would in reality be stultified, and rendered incapable of either receiving or reflecting light, because it is not the mere accretion of knowledge, but the understanding of it, which counts.

     And so the established series would seem to be: The Lord is the Fount of light,-light emanating from Him as wisdom, wisdom transmitted by means of the Word; the Word, acting through the agency of derivative doctrine, forms the human understanding, to which something of human effort is needed; and the understanding, active by the love of use, receives the light, and is made translucent along the spiritual auras, this latter being in accordance with the spiritual law that everything outside the angel is but the counterpart of what is within him. The significance of that Word "which is given to be a light to the Gentiles" is immediately plain; and that "all the, sons of Israel have light in their dwellings" means no less than that those of the spiritual church have illustration everywhere in their minds.

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     III.

     Many marvellous things are recorded concerning light in the other world; and however wonderful they may seem to our ideas, every one is in close accord with the order of creation. Inspiring awe and reverence, as they must do in their manifestation of Divine wisdom and potency, yet they are perceptible to human reason. We read that, by virtue of the Lord's light in heaven, there appear things innumerable and wonderful beyond utterance, being continual representations of the Lord and of His kingdom, such as are recorded in the Prophets and in the Apocalypse; that these and similar representations are really living, because they come forth from the light of life; that sometimes the speech of angels appears in the world of spirits as a vibration of light; that the very thoughts of angels are from this light; that it does not undergo diurnal change, as does the light of the natural world, but is constant in its origin, and varied according to the states of love and faith with the angels; that, inflowing on the right side, it affects the will, while inflowing on the left side, it affects the understanding; that in heaven it is impossible to utter the word "gods," because the light resists; that to those who desire to see the temple of wisdom, the light grows increasingly brighter as they draw nearer to it, for which reason, when inquiring the way to the temple, the newcomers were told, "Follow the light, and you will find it."

     But perhaps that quality of spiritual light which is of most importance to man,-delightful to the anticipation of the single-minded, but of stern warning to the evil, is that it discloses the interiors of those who are in it; indeed, that every object in the neighborhood of a spirit or angel proclaims him as its origin, so that there is no possibility of anything discordant existing. When God, on the first day, divided the light from the darkness, He gave the impress of a law that will continue to operate to eternity; and unless this provision for separation had been made, creation could not have taken place. Thus it is ordained that light be continually kept apart from darkness; and although the working of the law may be obstructed temporarily, owing to the gross and inert substances by which man is surrounded here, in the other life nothing can impede it. There it is futile to assume counterfeit externals; for in the light of the Sun, the veil of hypocrisy is dissipated more speedily than snow melts in the rays of our sun.

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     To take the most universal application of the law, the light of this world appears like thick darkness in the light of the other; while those who have acquired fame here by reason of their erudition, but have kept their understandings in the lumen drawn from merely natural scientifics, are there regarded as idiots. Again, spirits who are solely in sensual things have a fatuous light, comparable to that which flows from ignited coal; and even this is at once extinguished, and becomes black, when the light of heaven is approached. Those who recede from charity appear in a snowy light like that of winter. Some who have lived evilly are in a yellow lumen as from sulphur, in which they appear as specters; others appear to have skulls made of ebony. On the other hand, things presented in heavenly light are of a beautiful and delightful appearance, in accordance with the good of the beholder. Moreover, the modifications of heavenly light, by the states of the angels who receive it, give rise to various phenomena of the clouds, rainbows and colors, as to the sheen on the garments of the angels.

     But the teaching that light from heaven discovers the inner quality of every form is summed up in No. 187 of the True Christian Religion, where is related one of Swedenborg's very remarkable experiences in the world of spirits. On that occasion, he was meditating concerning the "false prophet," when an angel appeared, and invited him to the abode of those signified by that term. Arrived there, he expressed a desire to see their place of worship, and was conducted to a temple of magnificent appearance, in the center of which was an image of a woman clothed in scarlet, holding a gold coin in her right hand, and a chain of pearls in her left. Both the image and the place of worship were the result of phantasy, which evil spirits can effect by closing the interiors of the mind and opening only its exteriors. After the interiors of Swedenborg's mind had been opened, as the result of prayer, he beheld, instead of the magnificent temple, a ruined house so full of chinks that none of its parts cohered, and in place of the woman, he saw a painted image, in all respects like the beast rising out of the sea, described in the Apocalypse. Furthermore, instead of firm ground, there was a bog, beneath which was a large hewn stone, and under that the Word lay hidden.

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     This relation, which is familiar to all, goes on to say that an east wind afterwards carried away the phantastic representations, which were succeeded by a tabernacle like the temple at Jerusalem; and eventually, by virtue of the influx of a flaming light from the third heaven, the Lord Himself was seen standing upon the foundation-stone, in the same form in which He had appeared to John. But as this was accompanied by an overpowering feeling of sanctity in the interiors of the angels' minds, this passage of light was closed, and that from the second heaven was opened, restoring the former appearance of the tabernacle; all of which illustrated the meaning of the words, "Behold the tabernacle of God is with men, and He will dwell with them."

     This incident is surely conclusive evidence of the inherent power of heavenly light to discriminate between light and darkness, between the substance and the phantom. It also suggests the importance of our acquiring the habit of looking at everything in the light of the spiritual rational, even while we are dwelling on earth. Time was, before the order of life became inverted, when men knew the facts of spiritual existence by daily experience, when its beauties and delights were a source of grateful wonder, but not of surprise. To that state man is now returning; but the pity is, that although the knowledge is being restored, so few make use of it, with the result that new entrants there are frequently surprised to find light beyond the grave; for they take with them the notion that light can be from no other source than the natural sun, being totally ignorant of the light which illuminates the understanding. In consequence of this, one of the first offices performed by angels to those who die is to give them the use of light.

     You will remember the description of this in Heaven and Hell: They seem to unroll the coat of the left eye towards the septum of the nose, in order that the eye may be opened and sight restored. Swedenborg, for our benefit, actually underwent this experience, and many others, in learning the facts of spiritual life. He tells us, for instance, that once an intense flame fell down before his eyes, which dazzled not only the sight of his eyes, but also his interior sight, and was followed by something obscure like an opaque cloud, containing, as it were, somewhat earthly. At another time, he was withdrawn from the ideas of the body, so as to be in spiritual ideas, and then there appeared a vivid sparkling light.

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In another place, he testifies that the brightness of the light of heaven surpasses all description, because he has seen it, and that everything which he had seen in heaven appeared more distinctly than natural objects appear in the world. Intellectual light was frequently given to him, taken away, diminished and moderated, in the things being thought, spoken and written, so that he might perceive the varieties and differences. All this is sufficient to make a rational concept of the subject possible.

     IV.

     The great conductor of light from its source to its recipients is the Word, which for that reason, amongst others, is in the three heavens, as well as with men on earth. It would prove interesting and instructive to sketch the story of the influence of the Word in the actual formation of the spiritual and natural universes, for it lives and moulds on every plane. By the Word of the Lord were the heavens made, and by the Word of the Lord is creation upheld. It may be conceded that, upon our earth, the written Word in its successive dispensations has always been the germ out of which all knowledge has come, and it is demonstrable that the stream of Western art, science, literature and legislation leads back to the same source, and this notwithstanding the fact of its having suffered opposition and perversion until, at last, little genuine knowledge of it remains. In the New Church, however, the knowledge of its power is now being impleted.

     Let us glance at what is said about the connection of the Word and light, and the results of that connection in the world where cause and effect make one. In the other life, the Word, which is kept in the most secret recesses of the temples, shines in the sight of angels as a great star, and at other times like a sun, by whose radiance it is encompassed. Again, when any single verse is transcribed on paper, and the paper is thrown up into the air, it shines with a bright light; and if any person rubs his hands, face or clothes against the opened volume of the Word, so as to touch the writing, they shine as if he were standing in the midst of a star, for all truths are lucid. On the contrary, if any person who is in falses looks on the Word as it lies in its holy repository, thick darkness arises before his eyes, and in consequence the Word to him is black; but should he attempt to touch it, a loud explosion results, and he is thrown away.

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     Without the Word, there would be no light in heaven, in hell, or upon the earth. These are but ultimate testifications to the fact that all light is derived from the Word, and is either transmitted or absorbed by its recipients. This is the reason why such direful effects succeed the admission of heavenly light into the societies of the bells. The Lord is everywhere present with light, even in the hells; otherwise, those who are there would have no faculty of thinking and speaking; but there the Divine light is turned into a lumen which, in the Word, is called the "shadow of death," and is in reality darkness, that is, the rejection or suffocation of light. Dwellers in the bells, however, have a species of light, but it is fatuous and distorting, for evil either absorbs, distorts or extinguishes light. In this fatuous light, the Lord Himself appears as thick darkness, although their companions still retain somewhat of the human form, in the gloomy lumen which is their natural illumination. When heavenly light falls upon the evil, they see neither with their sight nor with their mind; they fall into agonies and swoon; they see the direful perversions of shape to which they have reduced themselves, and in their horror cry for the light to be taken away, and for the rocks and hills to fall upon them, plunging themselves down into the deepest caverns, and never resting until every cranny is stopped up and every ray of light excluded.

     These pictures, which are drawn by an unimpeachable eyewitness, give point to the teaching that, when man reaches his final state in the hereafter, he is either a vessel of light or a vessel of darkness; he cannot be both. If he is to be the former, he continually learns truths, his understanding grows enlightened, and he dwells in a radiance which increases to eternity. If, unhappily, he is to be the latter, he deliberately rejects all truth, and thus all the human degrees of his mind are closed; he lives in illusory light, and in a blackness so absolute that the very existence of genuine light is denied. Thus it comes about that the inhabitants of the hells are unable even to lift their eyes to the heavens, although the angels, in their wisdom, can look down to the bells and, by means of the projection of a single beam of light, are able to still tumults there. The law, by virtue of which interior sight can see the quality of what is inferior, but which forbids the reverse process, is consonant with the law which permits the operation of the Divine Providence to be seen only in its backward parts.

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It is constantly being invoked in human experience, but is of the greatest value in distinguishing between what is spiritual and what is natural; for only in its light can we determine the quality of our individual life.

     V.

     This leads to a comparison of the two great lights which influence man while he is in the body. The two worlds which form his environment are in the closest proximity; each is lit by its own sun. We do not think of the story of the spiritual world as "a tale that is told," or as of some country afar off, with which we are but remotely concerned. We know that it is immanent, around and within us, and that, according to the order of our being, we must develop along parallel lines, so to speak. Applied to the subject under consideration, this means that we must see in the light of both.

     Something has been said about the light of the other world. What about natural light, and the part it can properly play in our development? The first thing that can be said about it, and this not merely as a conjecture, but as a literal fact, is that, without the existence of light in the spiritual world, there could be no light upon earth. The Lord stands in the center of the spiritual sun, which is the first emanation from Him; and from this sun, the sun of nature derives its brightness. The second thing is, that unless the enlightenment which proceeds from the spiritual sun is received in man's understanding, he cannot truly be said to have even natural illumination. We have all experienced the truth of the statement that, while "thought from the eye closes the understanding, thought from the understanding opens the eye"; or, expressed in a different phrase, the sight of the eye is from the light of the world, but the sight of the understanding is from the light of heaven, inflowing into those things which are in the light of the world; or, stated in yet a different way, as man has light from the Word, it follows that, from light in its origin, there is light in its derivations, that is, in perceptions and thoughts. This is beyond all question, and simply shows how man in reality always sees from his rational mind.

     Place a man, for instance, without artistic training, before a painting, and he will recognize in it little more than a number of color splashes; but tell him the story which the painting depicts, and give him some instruction in the nature of color, line and perspective, and he will then recognize in the work a hundred things formerly unnoticed.

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Or, invite him to examine some piece of intricate mechanism. It will be to him but a collection of pieces of metal, until you tell him about the qualities of the various metals, where they are found, the preparatory processes they must undergo, and the work the machine is designed to do; and then it immediately becomes living to his mind, and his observation ranges over a wide field. The same is true of any science-and it may be remarked here that the sweep of scientific achievement and discovery is of vital interest to New Churchmen. Innumerable facts may be patiently and accurately recorded, deductions and conclusions may be carefully formulated, but its real use can only be appreciated when it is seen in relation to revealed truth, and thus outside the purely scientific sphere.

     The Church has no reason to shun modern science. The laws of order cannot be contradictory to themselves; and although there may be a separation between natural and revealed truths, there is never any opposition. And besides, the light of heaven illumines scientifics, and disposes them into order, while scientifics which are not in this light induce obscurity, and if used as the foundation of thought, end in mere infatuation. Natural light is serviceable to real light, and acts as its containant. Nevertheless, every man has light from rational and scientific things, and the truths of faith which he imbibes from infancy are apprehended by means of such objects, and the derivative ideas, as are from the lumen of nature, which reach him through sight and hearing. All the ideas of space and time, without which he could not think, are in the same lumen, although this is so gross that one single ray of it is seen in heaven as myriads. When, therefore, the light of heaven inflows into the mind, it is collected, and from the ideas formed by it, man begins to see spiritually, and to distinguish between the useful and the non-useful.

     VI.

     What theological philosophical concept may we properly form of the light of the world? It is of the Lord, invested by His Divine Human as with a luminous garment, of the Divine Man standing in the midst of the Sun, shining upon all creation.

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This light, which is the Divine Essence proceeding as Wisdom, enters the understanding and is received there in truths learned from the Word, and is thence reflected. It descends to man or earth, exteriorly by means of the natural sun, and interiorly by means of illumined reason, falling into the scientifics conceived in the light of that sun. Thus, on every plane, it is the Divine Wisdom reaching out to enlighten the human spiritual, rational and scientific. In it, men and angels alike can see light, can say " Nay" to the suggestions of the powers of darkness, can walk without stumbling the road of regenerative use, back to the kingdom of pure radiance.

     May we for a moment, in conclusion, turn our thoughts to the supreme means appointed for the bringing of this light to mankind? It was the assumption of the Divine Human, without which Jehovah would have remained inaccessible. During the present season of the year, we are especially led to contemplate the Lord's Advent as a man upon our earth. With what wisdom were all things to that event ordered! What an infinitude of gracious care was extended to the human mother-to-be! Mary, in common with every maid and wife of her race, cherished the hope that she might be the one chosen as the mother of the Messiah. Surely the story of the Annunciation is of infinite beauty and pathos. "Hail Mary, thou are highly favored, the Lord is with thee, blessed art thou among women!" She, being troubled at the manner of this salutation, asked how the thing could be; and then followed these exquisite words of promise: "Fear not, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God." What a miracle of Divine preparation, compassion, and accommodation preceded the birth of that Holy Infant, who is in very truth, from eternity to eternity, the Light of all worlds!

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NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     "THE TWO INFINITIES OF SCIENCE."

     In connection with the editorial on "Confirming Discoveries" in our February number, Professor Vinet has brought to our notice a remarkable passage in the writings of Blaise Pascal, who treats in a devout and poetical way of the greatest and least things of creation, which he calls " these two infinities of science." "Of these two," he says, "the magnitude is much more obvious, and the infinity in littleness is much less discernible; yet the philosophers have much sooner pretended to arrive at it, and here is where they have all stumbled. We naturally believe ourselves much more capable of reaching the center of things than of embracing their circumference. The visible extent of the world obviously surpasses us; but as we surpass little things, we believe ourselves capable of possessing them; and yet it requires no less capacity to reach nothingness than to reach the all. It requires infinite capacity for either; and it seems to me that whoever should have comprehended the ultimate principles of things might also arrive at a knowledge of the infinite. One depends upon the other, and the one leads to the other. The extremes touch and unite, by reason of their remoteness from each other, and are found in God, and in God only."

     Again he says: "All this visible world is but an imperceptible point in the ample bosom of nature.

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In vain we extend our conconceptions beyond imaginable spaces. . . . It is an infinite sphere, of which the center is everywhere, the circumference nowhere. In fine, it is the greatest discernible character of the omnipotence of God. . . . What is man in the midst of the infinite? To show him another prodigy equally astonishing, let him seek in what he knows things the most minute; let a mite exhibit to him in the exceeding smallness of its body, parts incomparably smaller, limbs with joints, veins in these limbs, blood in these veins, humors in this blood, globules in these humors, gases in these globules; let him, still dividing these last objects, exhaust his powers of conception, and let the ultimate objects at which he can arrive now be the subject of our discourse; he will think, perhaps, that this is the minutest atom of our nature. I will show him therein a new abyss. I will picture to him, not only the visible universe, but the conceivable immensity of nature, in the compass of this abbreviation of an atom. Let him view therein an infinity of worlds, each of which has its firmament, its planets, its earth, in the same proportion as the visible world; and on this earth, animals, and, in fine, mites, in which he will find again what the first have given; and still finding in the others the same things, without end, and without repose, let him lose himself in these wonders, as astonishing in their littleness as the others in their magnitude."

     In this connection, we are reminded of what is said in the Diary about the bodies of insects, as being more perfect than ours. The passage reads:

     "Every beast and wild animal, even the smallest insect, has a nicer and more perfect body' than man, more perfect organs of smell, taste, sight; yea, the insects on leaves see more minute things, and smell much more acutely those things which are in a subtler nature, than ever man can see with the most powerful microscope, or sense by art. For they see their foods, smell them, and taste things that cannot come to the least sensation of man. Wherefore, brutes have more perfect bodies than men, who yet have so much care and so much love for a body which, in itself, is so vile." (S. D. 2543.)
TENSE IN THE HEBREW LANGUAGE 1923

TENSE IN THE HEBREW LANGUAGE              1923

     In his address on " The Word of the Old Testament," printed in our December issue, p. 682, the Rev. R, J. Tilson stated that the Hebrew language has "no past, present, or future; all is now"-referring, of course to the verb in that language.

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A correspondent having questioned this statement, Mr. Tilson replied in part as follows:

     "I would call your attention to an excellent book, The Romance of the Hebrew Language, by the Rev. Wm. H. Saulez, M.A., B.D., Rector of Ninfield (Longmans, New York, 1913), in which, after extolling Prof. Driver's work on the Hebrew Tenses, the learned Rector says: 'To one who has been accustomed to read his Bible in English, it comes as a surprise which he can hardly take in at first that the Hebrew Verb is really devoid of tenses, and that Perfect, Present, Imperfect, or Future are only terms borrowed from our Western grammars and applied to the Jewish.' He also quotes Prof. Driver as saying: 'In Hebrew, the tenses mark only difference in the kind of time, not difference in the order of time.' Again, the Rev. John Adams, B.D., in his Sermons in Syntax, or studies in the Hebrew text (Edinburgh, T. & T. Clark, 1908), writes: 'It is only in the way of accommodation to the usages of another language that we can speak of tenses in Hebrew grammar.

     "But, above these voices of men, read what the Lord has revealed on this matter: 'The original language favors this, in which sometimes one and the same word is applicable to any time. . . . That language derives this from the internal sense, and hence it does not suffer itself to be limited by times and distinctions.'" (A. C. 618.)
TRAINING TO THINK 1923

TRAINING TO THINK              1923

     "Nine people out of ten believe that the way to train a boy to think is to impart as much knowledge to him as possible. They do not distinguish between the possession of information and the power or habit of thought. No sensible man could think that the way to train a boy to ride was to give him as many horses as possible."-A. T. Hadley on "What is Education?" in December HARPERS.
NATIVITY PLAY 1923

NATIVITY PLAY              1923

     In view of our full recognition of the power of sacred representations, and of the not inconsiderable progress the General Church has made in the development of sacred pageantry and tableaux, the following description of a recent attempt in the field of religious drama excites our sympathetic interest.

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The account is taken from the Philadelphia PUBLIC LEDGER Of December 22, 1922, and was written, we are informed, by the promoter of the undertaking, who must be considered as depicting the ideal conditions he sought to obtain rather than what was actually accomplished. It reads as follows:

     At the Second Presbyterian Church last evening, the junior organization undertook, and carried through to complete success, nothing less than a revival of the Coventry "miracle play" of the Nativity, which dates from the fourteenth century. The anonymity of the sixteen members of the cast was strictly preserved, applause was forbidden, no flowers were permitted, and in all ways the atmosphere of reverence was sustained, making the performance a part of the religious observance of the season instead of a holiday festivity. For many weeks the young people had bestowed their unremitting effort in the preparation, and the roles were assumed with a becoming gravity of demeanor such as the devout actors 600 years before them, in their wagons in the gaping market-place of Coventry, must have exhibited. The archaic language of the original text was preserved, and was uttered with a clear, deliberate enunciation that did credit to the stage direction.

     The setting was of pre-Elizabethan simplicity, the curtains of dark gray forming the background for open field or "streets," or for Herod's throne-room, as the herald with his placard might announce, and at the left the hangings were drawn aside to reveal the Virgin with the Christ-child and the angels about her in the scenes of the adoration by the shepherds and the kings.

     Isaiah, in white apparel, delivered feelingly the prophetic prologue. The three shepherds, weary of questing for their flocks, seated at a simple repast on the greensward, were surprised by the vision of the Star, and sought out the stable at Bethlehem. True to the medieval concept of the Madonna was Mary with the Child in her arms, her veil of blue, her robe of white and her aspect suggestive of reverent adoration and maternal tenderness. A foil of dignity and affectionate solicitude was Joseph. At Mary's shoulder was a charming angel, and another was stationed at her right hand.

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     A touch of pathos, as moving to a sophisticated twentieth century audience as to the spectators of long ago, was the warming of the infant by the mother in the breath of the kine, for want of fuel and sufficient raiment. The shepherds came forward and proffered their poor gifts, one giving his pipe, the next his cap, the third his mittens, all received by the Virgin Mother with a sweet and solemn thankfulness, as though they were the most precious of trophies.

     The scene shifted to the court of King Herod. That monarch, whose name is the synonym of the deepest villainy, was admirably impersonated by a young man who brought out to the full the dramatic values of Herod's fits of murderous rage, his essential cruelty and vengeful cunning. In Purple and gold, with huge crown and heavy scepter, he craftily dissembled before the Three Kings who paid him homage, and overruled the three knights of his court who had balked at his command to slay wholesale the infancy of Judea.
     
     The Kings, sumptuously attired, bore their rich gifts to Mary, in whose sight their radiance was not any more beautiful than the tribute of the humble men of the fields; and Herod's rage, when he learned that the Kings had gone home by another route and escaped him, was terrible to witness. There was a heart-rending scene of mothers striving to save their little ones from Herod's armed men; but Mary and Joseph, privily advised, had made their escape in time.

     It was a difficult undertaking, carried through with a skill and a self-effacing reverence of spirit beyond praise.
MENTAL VIGOR IN LATER YEARS 1923

MENTAL VIGOR IN LATER YEARS       HOMER SYNNESTVEDT       1923

     "Good without truths is like bread and food without wine and water, which do not nourish; and it is also like fruit in which there is no juice. It appears also like trees stripped of their leaves, on which hang dried apples left from the autumn." (A. R. 122.)

     Many a lad and lassie cease to feed their minds after they leave the compelling stimulus of their school teachers, and relapse into a routine of work and play that crowds out every truly human and angelic interest. It is of the greatest importance that a habit be established and maintained whereby these higher interests are kept alive during the forty years of hardest work, so that old age, or perchance an earlier entrance into the other life, will not find us atrophied or dried up as to the best part of our minds.

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     That such a drying up may be the natural result of physical deterioration and the exhaustion of the nervous forces, must be admitted. On the other hand, renewal is given, and many whose habits have been right are able to retain full mental activity and interest to ripe old age. Moreover, we must also admit, in view of the judgment that has been pronounced by our Lord upon the state of the Church at its end, that the cause of such a drying up is more than likely to be a backsliding as to charity, and as to the mastery over the pleasures and indulgences of the flesh, whence arise torpor and indifference, even to loathing, toward spiritual things. For "the pleasures belonging to the various appetites and to the body obscure and debilitate the intellect in the degree that they predominate, as is the case with men in the world, who become dull and stupid as to spiritual truths in proportion as they indulge the sense of bodily taste." (H. H. 462.)

     Such a reaction may also be the result of a state of interest in doctrinal things that is too one-sidedly intellectual, lacking in affection, as described in A. R. 85: " If the truths of doctrine are regarded primarily or in the first place, they may indeed be known, but not interiorly seen and loved from spiritual affection, on which account they gradually perish. For to see truths from their own light is to see them from the interior mind, which is called the spiritual mind; and this mind is opened by charity; and when it is opened, light inflows, and the affection of understanding truths out of heaven from the Lord. Thence comes enlightenment. The man who is in this illustration acknowledges truths as soon as he hears or reads them; but this is not the case with one whose spiritual mind is not opened, who is one that is not in the goods of charity, however he may be in the truths of doctrine."
     HOMER SYNNESTVEDT.
"THE COMING OF THE LORD IN SPIRIT TO BRAZIL." 1923

"THE COMING OF THE LORD IN SPIRIT TO BRAZIL."       ELDRED E. IUNGERICH       1923

     As noted in the LIFE for November, 1922, Senhor Levindo C. de Lafayette began a serial article with the above title in No. 75 of his A NOVA JERUSALEM of last year. In No. 77, of recent date, he continues the same, reserving his conclusion for a subsequent number. The present issue has another two-column article bearing the caption, "The Voice of November 17th," in which he again refers to the words "Demandez Swedenborg" which he avers he heard in a public library in 1892 as the spur to his learning about the New Church on earth.

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Thus virtually one-half of a journal whose purpose is "to propagate the true Christian religion," and whose front-page proclamation is a model of loyal, unswerving allegiance to the New Church, coupled with a denunciation of the Old Church, and of false Christs such as theosophy, occultism, and spiritism, is devoted to the editor's personal experiences with the supernatural. This is in striking contrast with the early numbers of A NOVA JERUSALEM, in which the heavenly doctrine was in the foreground and the editor said nothing about himself.

     Senhor de Lafayette apparently believes his supernatural experiences to be a sort of second installment of the Revelation to the New Church. Thus the first installment, given to Swedenborg, was a prelude to a gradual development of the ability among men to see into the spiritual world. His own experiences in this line have also the special significance of showing to all men that, on account of his degree of regeneration, he was chosen to be the Lord's special envoy to preach the heavenly doctrine in the spiritual world, and to inaugurate the church in Brazil. In the serial article just referred to, he declares that his call to preach in the spiritual world dates from October, 1891, though preparation for it began as early as 1889. We was then in Paris, France. In the second article, he shows that his mission on earth began November 17, 1892, when a supernatural female voice enjoined him to study Swedenborg, with whom he had previously been unacquainted. The next two months he devoted to a study of the Writings, reading the Arcana Celestia in its entirety. In January, 1893, he joined the group worshiping at the temple in rue Thouin, where, a few Sundays later, during the singing of the third Psalm, he heard a voice saying, "Allez, partze!" (p. 4). This he construed, not as an order to leave the New Church, but to leave France for his native land. He obeyed, and commenced his labors for the New Church in Brazil on September 17, 1893.

     The following statements are made by Senhor de Lafayette in regard to the nature of his call: "It was by means of a series of tremendous physical and moral trials (which will some day be published) that pastor Levindo, by virtue of a sincere and faithful repentance, began to be instructed in the spiritual world in 1889 (p. 2).

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A vision of the Lord giving him a copy of the Word, in October, 1891, "signified that our Lord was investing him as a priest of His kingdom, in order to teach His Word in the spiritual world. This fact is one of considerable spiritual import, . . . and came to prove that his spiritual mission is, since that epoch, a matter of supreme importance in the accomplishment of the Second Advent. Since that time, he has seen himself giving instruction in the spiritual world, wearing a linen garment which at first was not shiny (as recorded in his private diary) but subsequently became resplendent, while at the same time he could see there was a brilliant halo about his head. . . . He had first to preach the new gospel of the Second Advent in the world of spirits, before doing this in the natural world. In fact, this is the true spiritual order, as is exemplified by the Lord's calling together his apostles [in the spiritual world] on June 19, 1770" (p. 2, 3). "He knew that he had to perform a mission of great importance, in this and the other world. He must, therefore, be in connection with one of the most elevated celestial societies belonging to the Lord's New Heaven. If it was an angel who enjoined him to study Swedenborg,-the servant of our Lord in revealing the internal sense of Holy Writ,-it is clear that his [de Lafayette's] mission was to confirm the Second Coming, and to bear witness in both worlds to the grand truth which is to change the world's spiritual, moral, and civil life. It is further evident that, if the voice which has guided him from 1889 until today had come from the world of spirits, and not from heaven, he could not have been advised to 'read Swedenborg,' but directed to some of the insane writings of the devotees of spiritism or adulterated Buddhism" (p. 3).

     In NEW CHURCH LIFE for July-August, 1917, the undersigned, with Senhor de Lafayette's experiences in mind, pointed out that "in many cases, especially with Catholics who were immersed in such corporeal things as the worship of relics 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 New Church converts from Catholicism might for a long period, and perhaps for several generations, be subject to lapses in spiritism; but 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 follow that the New Church among the former was in a more precarious state than among the Protestant converts.

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The latter bring 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."

     I am of the some opinion still. Even if the facts be such as Senhor de Lafayette declares, (and I am willing to concede that he may have had these experiences), it proves nothing more than that the Lord was able to reach him, and make use of him as an agent in the spread of the New Church. It does not necessarily follow that the voice was that of an angel, that he is connected with the highest heaven, that he was far advanced in regeneration, or that the success of the New Church in Brazil depends on its remaining under his personal leadership. Shortly after His First Advent, the Lord was also able to reach Paul and lead him to labor zealously for the spread of Christianity; but we learn from the Spiritual Diary 4412, that Paul was later rejected from the company of the apostles. An historical student looking for analogies between events of the Lord's two advents would be reminded, on reading what Senhor de La Fayette says about himself, of the Catholic ecclesiastics who supplemented the miracles recorded in the New Testament with a glut of pseudo miracles and spiritual experiences, which but served to enhance their personal prestige with their ignorant following.

     The fact that a supernatural voice might direct one to "read Swedenborg," and so eventually contribute to a New Church use, does not remove all danger from the individual thus addressed. If this leads him to feel elated as a being chosen above others because of his peculiar merits, or to emphasize himself and his own experiences above the Doctrines, and so to value what is trivial above what is weighty, he needs the affectionate ministrations of real angels to counteract this. For real angels do not flatter man's proprium. It is indeed a universal law that everything that happens will be turned into good; but this does not mean that our own personal experience and part in the course of a chain of events may not themselves have been very much mixed, muddled, and possibly even corrupt and defiled with the evil and the false.
     ELDRED E. IUNGERICH.

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ORPHANAGE FUND 1923

ORPHANAGE FUND       WALTER C. CHILDS       1923

     STATEMENT FROM JAN. 1ST TO DEC. 31ST, 1922.

     RECEIPTS.

Cash Balance, December 31, 1921                         $338.03
Norris Bequest, Interest                               52.97
Henderson Bequest, Interest                              178.87
Manning Donation, Interest                              19.04
Mrs. Lena Werckle Bequest                              500.00
Bank Interest                                         8.93
Mr. John Goldhorn, for Children's Board                     144.26
                                             $1242.10
     CONTRIBUTIONS.

Bryn Athyn Cathedral Collections, 14 weeks           $109.19
Bryn Athyn Cathedral Collections, January to June          155.02
Pittsburgh Society, Children's Christmas Festival, 1921      31.05
Pittsburgh Society, Children's Christmas Festival, 1922      41.07
Denver Society, Christmas Offering, 1921                5.20
Denver Society, Sunday School Offering                10.00
Carmel Church, Kitchener, Christmas Offering, 1921     14.83
Carmel Church                              5.23
Durban Society, Christmas Tableaux, 1921                9.48
Cincinnati Circle, Christmas Offering, 1921           25.00
Olivet Church, Toronto                          17.22
Miss Helene Iungerich                          5.00
Dr. Felix A. Boericke                          25.00
Mr. and Mrs. Raymond Pitcairn, Family Worship           25.00
Mr. Jacob Schoenberger                          16.00
Miss Winifred Boericke                         7.00
Rev. Wm. H. Alden                               6.00
Mr. Harold F. Pitcairn                         500.00
Rev. Enoch S. Price                              3.37
Anonymous, Offerings at Family Worship                25.00
Cash                                        .62           $1036.28
Total Receipts                                        $2278.38

     DISBURSEMENTS.

Assistance to Sundry Persons                              $1170.00
Cash Balance, December 31st, 1922                               $1108.38
     WALTER C. CHILDS, Treasurer.

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TREASURER'S REPORT-JANUARY 31, 1923 1923

TREASURER'S REPORT-JANUARY 31, 1923       H. Hyatt       1923

     GENERAL CHURCH OF THE NEW JERUSALEM.

     The following tabulation reports the total cash received by the General Church during the eight months from June 1st to January 31st inclusive. The "potential contributors" are the members of the Church where each married couple is counted as only one member.

                                    Potential      Actual
Districts                          Contrib-      Contrib-     Percent-      Contributions
                         utions          utions          age     
Glenview                          74          51          69          $267.64
Sweden                              52           28           54                53.01
Bryn Athyn                         200          106          53          1885.11
Ohio                              64           29           45               339.50
Cincinnati Society                                                        12.
Pittsburgh                          52          19          37          294.
Pittsburgh Society                                                        1.50
Pittsburgh District Assembly                                              35.36
Kitchener, Ont.                         63           20           32                69.
Central States, U. S. A.           40           12           30           89.65     
Pennsylvania                         44           13           30           61.75
Renovo Circle                                                            16.70
Erie Circle                                                            16.95
Southern States, U. S. A.           61          17          28          336.25
Baltimore Society                                                            5.
Other Districts                         17           4           24                21.54
Sydney Society, N. S. W.                                                  4.44
Pacific States, U. S. A.           39           9           23                55.35
New York City                         37           8           22           98.50
Mountain States, U. S. A.           28           6           21                39.
Canada                          71          13          18          135.75
Toronto                              66           11           17           309.75
Toronto Society                                                            52.63
Eastern States, U. S. A.           39           6           15                38.25
Philadelphia                         46           7           15           38.25
Chicago                              46           7           15          21.
Chicago, Sharon Church                                                  27.41
Chicago District Assembly                                                  65.57
South Africa                         25           2           8                20.
Great Britain                         105           5           5                68.26
British Assembly                                                            14.40
London, Michael Church                                                  12.38
Kilburn, England, Circle                                                  2.25
Continental Europe                54           1           1                2.
South America                    53
Rio Janeiro Society                                                       100.
Totals                               1276          374          29          $4603.15

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Special Contributions                                   3404.09
Contributions to Weekly Sermons                         263.2l
New Church Life Subscriptions                         1005.64
Interest                               270.84
Sundries                              41.30
Total Cash Receipts for oil purposes           $9588.24

     The total expenditures for the fiscal year to date have been $19,261.19, giving a Cash Deficit of $2614.55. The estimated expenditures for the remainder of the fiscal year are $4312.18. Against this, there are accounts receivable of $2970.77. The unprovided balance of $1342.01, plus the Cash Deficit of $2674.55, equals $4016.56, which is the amount required in cash and new subscriptions before May 31st, 1921.
     Respectfully submitted,
          H. Hyatt, Treasurer.
REPORT OP THE VISITING PASTOR 1923

REPORT OP THE VISITING PASTOR       F. E. WAELCHLI       1923

     Services were held on Sunday, March 4, in the morning at WINDSOR, ONTARIO, and in the evening at Birmingham, near DETROIT. The morning service included an infant baptism. On Monday evening, at a doctrinal class in Windsor, the subject considered was the difference between thinking spiritually and thinking materially when reading the Word. (T. C. R. 621.) On Tuesday evening, at a class in Detroit, the subject was "Prosperity," presented along the lines of the teaching that "there has been given to man the faculty of elevating the understanding almost into the light in which the angels of heaven are, that he may see what is necessary for him to do, that he may be prosperous in the world for a time, and blessed after death forever." (T. C. R. 588.) It was shown that "elevating the understanding" is an elevation into the interiors of the Word. This led to a consideration of the nature of the interiors of the Word as revealed in the Writings; whether these are the Word as to its interiors. The question was asked: "How shall the objection be met that the Writings cannot be the Word, because they have not a spiritual sense?" The answer was given by putting another question: "Can it be said that man as to his body is a man, because there is a spirit within it, but that his spirit cannot be man, because there is no spirit within it?"

     At ERIE, PA., March 8th to 11th, there were three doctrinal classes, a children's class, and services, which will be reported by the correspondent there.
     F. E. WAELCHLI.

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Church News 1923

Church News       Various       1923

     NEW YORK.-The new year has brought evidence of increased activity in the life of the New York Society. In addition to the established functions, which include an active Chapter of Theta Alpha, the Women's Guild, and the monthly Doctrinal Class conducted by the Pastor, this being followed by a supper and social gathering, a men's class has just been organized, and will meet once a month to study The Worship and Love of God with Mr. Acton. The first meeting of this class was held in January at the home of Mr. G. S. Childs, and its success augurs well for future development.

     The New York District Assembly, held February 17th and 18th, made a record, not only in the attendance, but also in the inspiration of the meetings and the strong love and loyalty shown for the Church. The Assembly was opened by a meeting at the home of Mr. and Mrs. A, G. Campbell, at which the Bishop read a paper on "Interpretations." His interesting exposition of the history of interpretations, and how they affected the growth of the New Church, was followed by a lively discussion, at the conclusion of which there was an eloquent plea by the Bishop for an individual study of the Writings as the real basis for the life of the Church.

     On Sunday, February 18th, the Pastor conducted the service, and an inspiring sermon on "Regeneration" was delivered by the Bishop. The sphere was enhanced by the baptism of the infant son of Mr. and Mrs. W. Hecker. After the service, fifty-two people, including six children, gathered for dinner at the home of Mr. and Mrs. Maurice Joy, and enjoyed a real New Church celebration. Mr. Joy made an admirable toastmaster, and his earnestness typified the occasion. The speeches were started by the Pastor, who spoke on the evidence of a growth of interest in the things of the Society, and reminded us that we are a part of the larger body of the Church. Mrs. G. S. Childs responded to the toast to "Theta Alpha," and Mr. G. S. Childs, in replying to "The Sons of the Academy," showed that the present awakening in the Society was but the outcome of the devoted efforts of the Pastor during the past twenty-three years he has been in charge. Mr. Frank Wilde brought out the fact that our uses included a study of the great movements in the world. Captain Alan Pendleton responded to "The Visitors," and was asked to convey our best wishes to Bishop W. F. Pendleton. Mr. Walter C. Childs added life to the occasion with his guitar and witty songs. When tribute was paid to the founders of the Society, he responded with a plea for an increase of our support of the General Church. The climax of the afternoon came in the remarks of the Bishop, who showed that real growth of the Church depended on a genuine love for the Writings, but that progress was necessarily slow at first. The fact that the banquet was closed with the benediction indicates the strong sphere that prevailed throughout.
     R. de C.

     LONDON; Michael Church. Sunday, January 28th, was set apart at this church for the celebration of the anniversary of the birth of that "prophet and seer of the world's crowning glory,"-Emanuel Swedenborg.

     The full morning service included the singing of Psalms liv and xlviii. The Lessons were Joshua v; Luke xxii:21-38; and De Verbo xiii with S. D. 2725-7. The text chosen by the Rev. R. J. Tilson (Joshua v:13-15) was the foundation for a discourse which illustrated the faculty, surely all too rare in the Church, but possessed in a marked degree by our Pastor, of making the whole service a unit, and at the same time one entirely appropriate to the central idea of the day.

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"As captain of the host of the Lord am I now come." Thus spake Joshua of old, and was commanded, as was his predecessor, Moses, to "Loose thy shoe from off thy foot, for the place on which thou standest is holy ground. And Joshua did so." Then came the Evangelists,-the fishermen,-with their message of the First Advent; as a revelator, especially John, but even to him the manifestation was obscure. "I was in the spirit on the Lord's day, and heard behind me a great voice." Lastly came the herald of the Second Advent-that "spiritual fisherman" who having been specially prepared, and probably regenerated to a degree beyond his fellows, was now commanded to "Eat not so much"-of this world's mental pabulum, but to appropriate that Divine sustenance which it was the will of the Divine that he should be instrumental in imparting to the world. And Swedenborg, like Moses and Joshua, "did so." Such were the leading ideas that enabled us to realize what we were met together to celebrate, and why.

     At 5 p.m., an "extra" Social Tea was held in honor of the occasion. After some general conversation and a welcome by the Pastor to "outside" friends (if any), the more formal items were introduced by the reading of "Swedenborg the Norseman " (Miss E. Plummer) by Dorothea Tilson, one of the pupils in our school, whose intelligent appreciation of the sentiments of the poem, together with her clear enunciation, made it a pleasure to listen to her. Mr. Denney followed with some interesting anecdotes from the Documents, which are in themselves evidence, if such were required, that Swedenborg had indeed that intercourse with the other world which he claims. Short readings or speeches were contributed by Messrs. Priest, Orme, Misson and Weavings, all appropriate to the occasion, and the Pastor having "rounded off" the proceedings in that true "Father O'Flynn" style which he knows so well how to employ (metaphorically speaking of course!), we adjourned for the Evening Service. Psalms xxxi and xxii were sung; the Lessons were Apocalypse xxii and A. R. Preface together with D. P. 135, and the short and simple, yet telling, sermon on Apoc xxii:10, "Seal not the sayings of the prophecy of this book, for the time is at hand," was just what was required finally to impress and fix the teachings of the day.
     K. M. D.

     LONDON, ENG.-On Friday evening, January 26th, the Rev. R. J. Tilson read before the Theological and Philosophical Society, at Bloomsbury Street, what was considered by many who heard it to be a most powerful and brilliant paper on "The Priesthood, the First of the Church;-Its Authority, Order and Governance." In the discussion which followed, the Revs. Claxton and Buss, while not wholly in agreement with all the points made by the essayist, made appreciative remarks, and offered thoughtful and helpful suggestions. The Rev. F. E. Gyllenhaal expressed in a few words his entire agreement with the paper; while Mr. Friend, in an intelligent and courageous speech, gave it his whole-hearted support. Of some of the other speeches, regarded from a New Church standpoint, and quite apart from their agreement or otherwise with the subject under discussion, probably the least said the better, as we could only listen with pained astonishment.

     It is to be hoped that Mr. Tilson's paper will and its way across the Atlantic, and, in due course, appear in print.
     K. M. D.

     LOS ANGELES, CAL.-Our Christmas celebration was held on Sunday evening, December 24th, with the children taking active part in the service, after which they were presented with bags of candy and nuts and a book apiece.

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These books were various Stories for Children by New Church authors.

     While we have been holding Sunday services regularly, they have not been well attended owing to sickness in the families. For the same reason our Swedenborg's Birthday celebration was not held until Sunday February 18th, when we met at the home of Mr. and Mrs. Fred Davis in Hollywood. The service in the afternoon was followed by a banquet in the evening. After a delightful repast, there were speeches on Swedenborg's Rules of Life. Mr. Davis, as toastmaster, called upon the undersigned to speak upon the first Rule, and he emphasized the fact that the man who reads the Word with an affection of truth thereby conjoins himself with heaven and the Lord. The toastmaster then made remarks upon the second Rule, saying that we should look first to what is spiritual, and the natural would follow. Mr. Unruh, speaking of the third Rule, showed how we are taught to obey parents in childhood and later to observe the laws of civil order; in this world a man is judged by his conduct, in the other by the good in his works. Mr. Roy Davis, in treating of the fourth Rule,-to "make oneself in all things useful to society,"-brought home to us the idea that one way in which we could all be "useful to society" would be to lay the proper foundation for the New Church in this place. Following these regular speeches came numerous toasts, responses and songs.

     The festivities then gave way to a business meeting, as there were matters requiring immediate attention. It was suggested that we should increase our regular meetings to twice a month, holding them in the morning instead of the afternoon. This aroused a lively discussion, but was finally accepted. We also voted to guarantee a certain sum of money to help cover the expenses of the Visiting Pastor, as we would very much like to have him make us a visit, to instruct and encourage us in the work already begun.

     The whole affair was considered a success, and the spirit of the Academy was manifest throughout,-a group of New Church men and women zealously trying to "carry on" with the work.
     PETER KLIPPENSTEIN.

     DENVER, COLO.-Our celebration of Swedenborg's birthday was held Sunday evening, Jan. 28th, in Mrs. Howland's home, she having offered us the use of her house for the occasion. She could herself enjoy it with the rest of us, since now her health will not permit of her going out evenings in the, winter. Tables and chairs were taken over from the chapel by Mr. George Tyler, assisted by Mr. David. The silver purchased last year out of the Ladies' Fund, and a few dishes, supplemented Mrs. Howland's supply. The chicken supper prepared by Mrs. Johnson-whom we choose to consider our specialist-was partaken of with appreciation, you may well believe, as were also the various other viands provided by the ladies. There seemed nothing left to be desired but the wine for our toasts; so lacking this and the pleasant accompaniment of clinking glasses, we sang the appropriate songs to the extent of our ability. Rev. Mr. David opened the program with a quite full and very interesting resume of the work done by the man whose birth we were celebrating: He had a mission to both worlds. He wrote in this world and taught in the spiritual world. On certain occasions he was even sent to the far-away spirits of other earths in the universe, to counteract the baneful influence of monks who had lived on our earth and divided the Godhead into three persons. This work, when contemplated in all its length and breadth, was certainly the most marvelous that any man was ever called upon to do. It was from the Lord our Savior for the purpose of bringing blessedness and peace and joy to the whole human race throughout the universe.

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     Mr. Elis Bergstrom spoke on "Materialism," as being the sin of the age: It holds in its bosom essential evil-denial of God, exaltation of self, scorn of Revelation, from which spring the awful conditions that are destroying mankind at this day. Mr. Tyler and Mr. Albin Bergstrom spoke in confirmation of some of the points brought out in the address; and in general conversation we strengthened ourselves in love and loyalty to our glorious Church.

     The first Thursday in each month being the regular time for the Ladies Meeting, February 1st found us gathered at Mrs. Lindrooth's. Sickness and the weather prevented a full attendance. Mr. David could not be present on account of a bad cold. We began reading Mr. Acton's The Origin of Man, which every one seemed to find interesting and very instructive.

     A party for the children was planned for Washington's Birthday, but the schools did not grant a holiday, so we had it on Saturday the 24th in the afternoon at the chapel. A very good time was had by the children and older girls, with games and the supper, and with the pretty things that reminded us of the familiar stories told of our national hero. There were about eighteen at the children's table. All the mothers were present, and a neighbor with her seven-months' baby was a visitor. This neighbor's two small children attend our Sunday School. The party was in charge of Mrs. Ben Drinkwater, Mrs. Elis Bergstrom and Mrs. Albin Bergstrom. At the Ladies' Meeting on March 1st, Mrs. Harry L. Tyler entertained. Some more of Mr. Acton's book was read; and having got to the part giving the teachings contained in The Worship and Love of God, we all found ourselves more interested than ever. Without going into particulars about refreshments provided at these meetings, it seems as if each time we had reached the acme of deliciousness, and still the next time a surprise is in store for us.
     MRS. L. M. T. D.

     GLENVIEW.-The great difference between the "seeming" and the "actual" was well exampled when, during the month of January, some one remarked that doings in our community seemed to be stagnant. To check up on this idea that there was very little doing, one of our members listed up the month's doings and discovered that throughout the month in question, what with Friday Suppers, Friday Classes, Young People's Parties, Card Parties; Life Meetings, Pastor's Council, General Councils, Steinfests, Finance Board Meetings, Assembly Committee Meetings, Theta Alpha Meetings, School Party on Swedenborg's Birthday, Swedenborg's Birthday Banquet and Dance, Daily Card Games, etc., etc., there had been scarcely a day without some kind of engagement. February activities were much on the same scale. The most important social events were the Valentine Party and Dance, and a dramatic entertainment given with much success by our young people. One play was given by the young people from Chicago and the other by Glenviewites.

     At the Swedenborg Birthday celebration, we enjoyed the singing of a new song composed for the occasion by Mr. W. H. Junge, and in case it may be useful in future celebrations we insert the words in this report:

Honor to Swedenborg, the man,
     The greatest of our race,
Unequaled since the world began
     Its journeying through space.
His glory is the Lord's alone,
     The truth he wrote is heaven's own,
And to us he is often shown
     Praying for strength and grace.

We honor now his natal day
     With high discourse and song,
Well knowing he himself would say
     Man-worship would be wrong.
He loved mankind unselfishly,
     He lived in simple dignity.
A truly noble man was he,
     Greatly beloved and strong!

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     Our Pastor visited Bryn Athyn to attend the Council meetings, and came back with interesting particulars of the doings of the church in our "cathedral city." He has recently given a series of short lectures after Friday evening suppers, which have been very plain spoken applications of doctrine on such important subjects as "Those who read the Writings will be saved"; "What it is to love the Church" and "Do you believe fully in Marriage within the Church?" In this treatment of the last named question, he exploded the idea which seems to exist with some people that, because there are apparently happy marriages made with partners outside the church, it must be all right for members of the New Church to contract such marriages. He showed that "happiness," of itself, was no criterion with one who desires to act in accordance with conscience based upon the truths of faith, because even evil people may apparently live a happy life in this world. To enter marriage with no other idea than personal happiness was not the right way to consider marriage, but it was characteristic of our age that people consider happiness above all things. He said there is absolutely no doubt as to whether one should marry within the church or not, if we listen to what is taught in the Writings. The thing to be considered is the eternal salvation of both partners; and unless both partners approach and worship the Lord, having a true idea of Him and His teachings, the one who does not do so is not going to be saved, and the marriage must be dissolved in the other life. Other important points were brought out in this lecture, all being supported by quotations from the Writings.
     G. A. MCQUEEN.

     TORONTO, CANADA.-The winter has been very severe, with low temperatures and almost daily snowstorms. As late as March 6th, we had a fall of a foot or more of snow. Coupled with the difficulties of the weather, there has been much sickness among the members of the Society, and from these two causes all of the Church functions have suffered since the first of the New Year, and especially during the month of February. We are looking forward to the coming of spring with real yearning this year.

     On February 14th, the Pastor gave an account of the Council Meetings in Bryn Athyn, which he had just attended. During the supper, he described the Assembly banquet, and having secured copies of all of the songs, these were sung with great gusto, and served to bring back some of the sphere of the real occasion. He even mentioned the "unfortunate gas-jet," and Stated that he never realized before what a close connection existed between gas-jets and one of the modern methods of heating houses! After the supper, in place of the doctrinal class, he gave an account of the various sessions of the Bryn Athyn meetings.

     On February 16th, a Valentine's Day party was given at the church. The social room had been very prettily decorated in red and white, with hearts very much in evidence, varying from six feet to two inches in diameter. it was a costume party, and nearly everyone came disguised in some manner. The ladies' prize was awarded to Miss Vera Craigie, who was attired in a most beautiful and interesting Parisian costume of the style of fifty years ago. The gentlemen's prize went to Mr. Mordden Carter, who wore a very becoming colonial suit of blue with white lace, etc. The principal occupation of the evening was dancing, but the spirits were high and the music unusually good, so that the party did not break up until after midnight. The Committee was headed by Mr. and Mrs. Theodore Rothermel, while Mrs. John Rothermel and Mrs. Charles Brown acted as hostesses.

     On Friday, February 23d, the Polyopera (young folks' club) gave a one-act play, entitled "Ici on parle Francais." The cast consisted of Messrs. Douglas Brown, Alex. Craigie and Laird Ahrens, together with the Misses Edith Craigie, Lottie Caldwell, Rene and Jack Fountain.

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The members of the cast had worked for quite awhile preparing the production, and the result was gratifying. The stage had been converted into the parlor of a summer home. The program included a selection from "Faust" rendered by Mr. and Mrs. Alden, the recitation of "Sparticus to the Gladiators " by Alec Sargeant, and a piano solo by Miss Mary Smith.

     On March 1st, the Forward Club held its February meeting. A humorous touch was introduced by the President when he produced a novel boxing match. The contestants had only one glove apiece, and a bell in the other hand. They were then blindfolded, and the battle that followed caused much merriment. The serious part of the evening was a talk treating of the last months of the Great War, given with a wealth of personal details by our President, Mr. Ted Bellinger. Speaking for an hour and five minutes, he described the change from trench to open warfare, which took place during that period of the War, and told of many of the incidents that stamped themselves upon his memory with lasting vividness. The talk was greatly appreciated by the men of the Club.

     On March 6th, the Ladies' Circle held a meeting at the home of the President, Mrs. Ray Brown. Despite the fact that a blizzard was raging outside, there was a good attendance. The Pastor's class was on the subject of "Spiritual Success." After the business meeting, Mrs. Thomas Smith read a paper on "Interior Decorations," which was well received and created a good deal of discussion. It was followed by a paper on "Canadian Artists," by Mrs. Vera Izzard, and this also furnished material for a lively discussion. The refreshments were said to have been to the "King's taste." The only thing to mar an otherwise perfect evening was that some of the "wives" had to wait for some of the "husbands" who had become too deeply engrossed in "cheese, onions," and other strengthening foods.
     K. R. A.

     KITCHENER, ONT.-The Pastor has instituted a new class which promises to be very interesting and helpful to those attending. A number of men calling themselves "The Students" have begun a daily reading of the. Apocalypse Revealed according to a calendar prepared by the Pastor, the group meeting every fortnight to discuss subjects connected with the reading, In addition, Mr. David presents a series of questions at each meeting, the answers to be found during the reading of the following two weeks. A keen interest has been manifested, the "Students" finding mutual stimulation in the concerted reading, as well as in the discussions. During the winter, the Friday doctrinal classes have dealt with the Prophets mentioned in the Word. The Pastor began with a sketch of the meaning of prophecy, and of what constituted a prophet, including the performing of miracles, seeing of visions, preaching and exhortation, the writing, preservation and study of the Scriptures, and the acts of prayer and obedience. Enoch, who "walked with God," and who is accounted the first of the prophets by the Jews, began the writing of the Ancient Scriptures; and was discussed as a type of the function of prophecy. Taking up each individual who gave evidence in one or more ways that he was a prophet, the historical place and particular representation of each was given, and then the internal meaning of one or more typical prophecies was explained.
     G. R. D.

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ELEVENTH GENERAL ASSEMBLY 1923

ELEVENTH GENERAL ASSEMBLY              1923




     Announcements.




     By invitation of the Immanuel Church, the Eleventh General Assembly of the General Church of the New Jerusalem will meet at Glenview, Illinois, June 16th to 25th, 1923. All members and friends of the General Church are cordially invited to attend, and those expecting to do so are requested to notify the Rev. Gilbert H. Smith, Glenview, Illinois. As at former Assemblies, an effort will be made to provide housing for all guests, and meals will be served on the restaurant plan. A complete program of the meetings, with full details as to the arrangements, will be published in the May issue of NEW CHURCH LIFE.

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MILLENNIAL, AGE 1923

MILLENNIAL, AGE       Rev. T. S. HARRIS       1923


NEW CHURCH LIFE
VOL. XLIII MAY, 1923           No. 5
     In the 20th chapter of the Book of Revelation, we read that the angel whom John saw come down from heaven "laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, that he should deceive the nations no more, till the thousand years should be fulfilled; and after that he must be loosed a little season." John then saw the souls of those who had died "for the witness of Jesus, and for the Word of God," and they were gathered before thrones for judgment, and "they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection," and he that hath part in it shall "reign with Christ a thousand years. And when the thousand years are expired, Satan shall be loosed out of his prison." (Rev. 20:1-7.)

     It is the purpose of this paper to consider the meaning of the "thousand years" mentioned so frequently in the above passage, to treat of the false ideas of the Millennium (mille-thousand, and annus-year) existing in the Christian world, and afterwards of the truth as now revealed to us in the Writings. For the truth may be seen more clearly by contrasting it with the false. This is why it is well to have a knowledge of the erroneous ideas held concerning things revealed in the Word. By such knowledge, the true meaning becomes more apparent to those who are in the light. One sees more beauty in the beautiful by comparing it with that which is ugly.

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He who sees and loves the truth will love it all the more when it is placed side by side with falsity. Only those who "love darkness rather than light" will find more attraction in the black than in the white. If we are sure that we love the truth for its own sake, then we need not be afraid to examine every idea that is set forth as an explanation of the subject under consideration. For this reason the New Churchman is exceedingly interested in knowing the opinions which others hold concerning religious subjects. If what his own religion teaches is true, then the truth of it will be more clearly seen by the very law of contrast.

     CHRISTIAN VIEWS.

     From the first century to the present day, there has been much speculation and contention among Christians as to the meaning of the 20th chapter of the Apocalypse, and many conflicting theories as to the significance of the "thousand years." The subject has been designated the "Millenarian Doctrine," and as "Millennium" meant nothing to them but a period of time, the controversy centered on when it would occur, how it would be brought about, and what would be the conditions existing during this expected period of the world's history.

     There are two schools of thought, one called the Premillenial, placing the Second Advent before the Millennium, the other, the Postmillenial, placing the Second Advent after the Millennium. And since we find "the conjectures of the millenialists" referred to in the Writings (A. R. 842), it is important that the New Churchman should know who are meant by the term.

     One Christian writer has this to say: "The main foundation of the various views which have been advanced on the Pre-Millennium theory is the Apocalyptic passage that is thought to predict the binding of Satan for a thousand years, the first resurrection of martyrs and other elect saints who reign with Christ upon the earth for a thousand years, the subsequent loosing of Satan for a season, a final apostasy, and the coming of the Lord to vindicate Himself and His Church." (Pope's Theology, Vol. 3, page 398.)

     The advocates of the Postmillennial theory oppose the doctrine of two resurrections, and of an intervening personal reign of Christ on the earth.

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They hold that Christ, having ascended into heaven, will there sit on the right hand of God, until He return again to judge the quick and the dead at the last day; and after this event has transpired, a new earth shall be formed, upon which the Lord shall reign in righteousness over those who have been preserved and judged to be worthy of His kingdom. The rest of mankind shall be cast into hell, together with the devil and his angels.

     But most Christians at this day have no set theories of any description concerning an earthly millennium. Comparatively few claim to know whether the thousand-year period will precede or follow the Second Coming of the Lord, whether it will be a thousand solar years or an indefinite period, or whether sin shall then absolutely cease, and Satan be helplessly bound. All these things are uncertain, conjectural, and unimportant from a practical point of view. They have a vague idea that the doctrine of the Millennium contains a truth, but when and how the things predicted shall occur is of little interest to them. Some cherish, indeed, the hope that Christianity will yet concentrate, as in a focus, in a flourishing period of the Church, and thus fulfill the prediction of Scripture concerning the universal reign of righteousness on the earth; and that somewhere, in connection with this glorious era of peace, probably at its close, the return of Jesus may be expected, to bless His Church and judge the world.

     It is interesting to note that the Roman Catholic Church teaches nothing definite regarding the Millennium. The Rev. B. L. Conway, of the Paulist Fathers, makes a statement in answer to the question, "What does your Church teach regarding the Millennium?" He writes: "The Church has defined nothing whatever on this subject," and continuing says: "The reign of Christ for one thousand years, with the two resurrections of the just and the wicked, held in the Church by some few writers, is contrary to the Scriptures, which speak only of the twofold coming of Christ,-the first as the Babe of Bethlehem, and the second as the Judge of the living and the dead." Further, he holds that the Apocalypse is one of the most obscure portions of Holy Writ, and that no one pretends to be able to interpret it with certainty.

     We, who are not of the Roman Catholic faith, think it strange that the pope, whose interpretation of Scripture and doctrine is said to be infallible, does not give to the Church a Divinely authorized statement regarding this doctrine of the Millennium.

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Perhaps he manifests discretion, in not exposing his infallibility to such a severe test as that of making a pronouncement on the subject. And if the pope does not pretend to be able to interpret with certainty this passage of the Apocalypse, then his infallibility is more limited than some suppose. They may explain, perhaps, that God does not reveal to the pope what He does not desire the Church to know. Albeit, the subject remains a mystery to all men, the pope included.

     But there is one man of modern times who has undertaken to explain to the world the doctrine of the Millennium. His view of the subject seems to be a conglomeration of all the theories hitherto advanced by those who have pretended to know anything about the interesting event which is expected to occur at some time in the history of the world. The writer referred to is the late C. T. Russell, the author of the work called Millennial Dawn. This work of six volumes is widely read, and has awakened great interest in the minds of many regarding the Millennium and other subjects closely related to it.

     Russell states that the Lord made His Second Advent in the year 1878, at which time the "first resurrection" took place. All consecrated believers who had died, from the beginning of the Christian Church until the time of the Second Coming, were awakened out of their sleep of death, and are now with the Lord Jesus in the air above the earth, clothed with invisible, spiritual bodies. The consecrated ones who now die are immediately raised up in spiritual bodies, and become united to those who are with the Lord in the air. This immediate resurrection has been going on since 1878, and will continue until the number 144,000 is complete. Then the Gospel dispensation will be at an end, and the Millennium will begin. The thousand-year period, which is the judgment day of a thousand years, will be the time in which the rest of the dead shall be raised to life in material bodies, beginning with those who have died last (if they did not belong to the 144,000 already risen from the dead), and continuing by a gradual process until the first man who died on earth has awakened to life. The "last shall be first, and the first last," in this resurrection to judgment. The individuals thus resurrected, and those still living, will be on trial for a hundred years, and if found worthy, will continue to live on this earth forever, but if not, the second death will bring their existence to an end. During this thousand-year period, Satan shall be bound, and it will be much easier to live up to the Divine standard than now. So the hope is entertained that comparatively few will fail in this second probation.

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During this thousand years, and forever after, the reproduction of the human race will cease, because the resurrection process will furnish sufficient numbers to populate the earth to its utmost capacity. All who have been born into the world, from Adam until the last individual coming into existence by birth, (with the exception of the 144,000 redeemed from the earth during the Gospel age, and the few who fail in the second probation), shall be inhabitants of this earth forever, enjoying the Eden state of blessedness from which Adam fell. But near the end of the thousand-year period, a dark cloud passes over this Eden state, when Satan is loosed out of his prison, and goes out to deceive the happy inhabitants of the earth, taking with him a mighty host, the number of whom is "as the sand of the sea, compassing the camp of the saints and the beloved city." But "fire comes down from God out of heaven, and devours them," bringing to a consummation the evil that has disturbed the order of this world from its beginning.

     Pastor Russell has thus given to the public the latest theory of the Millennium, and in some points an entirely new view. In a summary, he teaches: (1) That the Lord has made His Second Advent, which is a spiritual coming. (2) That the resurrection of the redeemed is now taking place, which is a spiritual resurrection. (3) The Millennium is dawning. (4) During this period of a thousand years, all the dead, from Adam to the last deceased, shall awake out of sleep, and begin a second probation, which may end either in a life forever on the earth or an extinction of being; and because of the proximity of the Millennium, millions now living on the earth shall never die. (5) There is no state of suffering for the wicked after death; for they are dead, and the dead cannot suffer.

     There is much in this theory that is attractive to the natural mind, and many are being carried away by its very ingenuity.

     THE WRITINGS ON THE SUBJECT.

     Let us now leave the "conjectures of the millennialists," and consider briefly what the Heavenly Doctrine reveals concerning the "thousand years" mentioned in the Apocalypse.

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     We are told in the Apocalypse Revealed that they who "adhere to the conjectures of the millennialists have impressed upon themselves vain notions respecting the last state of the church"; that the inhabitants of heaven are "amazed at the lack of knowledge among the men of the church regarding the meaning of numbers mentioned in the Word." (842.) "The angels do not understand any number naturally, as men do, but only spiritually; yea, they do not know what a thousand years is, only that it is an interval of time, little or great, which cannot be expressed otherwise than by a while (aliquamiu)." (A. R. 855.) Lacking this knowledge, men have striven in vain to understand the true significance of the expression, "a thousand years," which is used six times in the 20th chapter of the Book of Revelation.

     The contents of this whole chapter is a revelation of the state of the inhabitants of the spiritual world at the time of the Last Judgment;-a prophetic revelation, because the state foretold did not exist until the year 1757.

     At that time, the whole world of spirits was in a state of utter confusion, on account of the communication existing between the good and bad spirits who were intermingled there. The process of separating the good and the bad from one another in the world of spirits, and its accomplishment by a Divine operation, must be associated with the expression, "a thousand years." Not that this process required a thousand years for its accomplishment, but that the state of separation was fully and completely effected. A "thousand years" is a full state. A "thousand years in Thy sight are as yesterday when it is past." (Psalm 90:4.)

     The binding of Satan was thorough. He could "seduce the nations no more," until this state of separation in the world of spirits came to an end; but he is "loosed out of his prison" when favorable conditions again exist in the world of spirits. The good who were in a heavenly state ascended to "live and reign with Christ," and their state is also one of fullness. But they who were not yet ready for heaven must wait in the world of spirits until Satan is loosed; for without this, they cannot put away their evils.

     Satan being "loosed a little time," and the Devil knowing that he "hath but a short time," both mean that falsities and evils from hell have not as great power to seduce as before the Last Judgment.

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It is because of the little and the short time allotted to infernals,-the periodical permitting of activities on their part,-that we are able to discover our evils and falsities; for if they were deprived of all power or freedom, we would remain as we are, and perish in our sins. The angel "laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,"-completely taking away his great power to seduce, until the judgment was accomplished in the world of spirits. After that he "must be loosed a little," having much less power to seduce than formerly. "Must be loosed a little,"-must be permitted the exercise of some freedom. For the thorough binding indicated by a "thousand years" would bring about his utter extinction, and prevent the regeneration of any member of the human race from that time forth and forever.

     "The rest of the dead lived not until the thousand years were ended." There were two classes of good spirits in the world of spirits at the time of the Last Judgment: (1) Those who were ready for heaven, but were prevented by the evil with whom they were in communication. (2) Another class not fully prepared for heaven. It is this latter class that is meant by the "rest of the dead that lived not until the thousand years were ended." Not until the Devil and Satan had been loosed from prison could this class be proved and explored as to what they were, and be brought into the heavenly state which is life. Being brought into this heavenly state, is meant by the "resurrection." "I am the resurrection and the life," our Lord said.

     The resurrection mentioned in this chapter of the Apocalypse has no reference whatever to an awaking out of the sleep which follows physical death. This resurrection out of the dead body takes place with everyone; but the rising out of evil and falsity into a heavenly state is a resurrection of a superior quality-a resurrection having a preeminence to that of awaking to consciousness in the world of spirits after the material body dies. In the expression, "the first resurrection," the term "first" means the chief, taking the lead, having the preiminence, holding the first place. Thus a rising to a higher state of spiritual life in the regeneration may be called the "first" or "chief" resurrection. For this is elevation into heaven during life in the world.

     And so the words of the Apocalypse here do not mean that there is a first and second resurrection, for there is no reference to a second.

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True, there are two resurrections, and one follows the other in point of time; but the last which takes place, namely, the rising into heaven, is the chief one, the most important of the two. And so it is said in the Word, "This is the first resurrection. Blessed and holy is he that hath part in the first resurrection." All who die have part in the resurrection from the dead body, but not all have part in the more important resurrection, which is elevation into heaven by the Lord. (See Spiritual Diary, 674, 5.) "Upon these the second death hath no power." There are two deaths, not including physical death. By nature, all are dead spiritually; but there is a deeper death into which one may fall,-the death of damnation in hell. "This is the second death."

     This "second death" is no more a cessation of existence than is the state of spiritual death, in which are all who have not been elevated into a heavenly state through regeneration by the Lord. Even those who are still in a state of preparation for heaven while in the world of spirits are said to be "among the dead"; yea, they are called "the dead." For it is of these that the Word speaks when it is said, "The rest of the dead lived not [again] until the thousand years were ended." The word "again" is not in the Greek version, and is omitted in the revised English version. No one really lives until he becomes an angel in the heavens; but when one becomes a devil, in hell, "this is the second death."

     We of the New Church, therefore, do not understand this prophecy of the "thousand years" to be one concerning the annual periods of this world, or what is to occur on earth in the future. We now know that it treats of what took place in the spiritual world at the time of the Last Judgment, in 1757, and of what is going on in each individual who is being regenerated.

     Each individual is a little world, and it is this little inner world that each of us must try to bring into an Eden state. What was transacted in the world of spirits at the time of the Last Judgment must take place in the spirit or mind of anyone who enters into a state of regeneration. The mingling of good and evil, truth and falsity, and their separation; the casting down of the evil and the false, the elevation of good and truth into the heaven of the mind by the Lord; seasons of tranquillity and of conflict,-the binding and the loosing of the Devil and Satan;-all this must occur in the microcosm.

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"Now is the judgment" of this little world of mind! It rests with me whether the Devil and Satan,-the evil and the false,-shall be cast down to where they belong, that I may "have part in the first resurrection."

     There is nothing revealed in the Apocalypse concerning what is to take place in the natural world. This information must be obtained from some other source, and by some other method, than the study of that Book. For it is a Book for the spirit of man, and about the things pertaining to the spirit. The natural conditions that will exist on this planet a thousand or a million years hence, must be left to the imagination. One thing we do know, and of which we can be certain, that so long as a true church exists among men on this earth, communication between that church and heaven will not cease. And this conjunction of a church on earth with the angelic heavens is the means by which the Lord can and will preserve the world from being destroyed through the disorderly conditions of its inhabitants.

     But there is nothing revealed upon which to build the hope of a universal reign of righteousness-a Millennium-upon this earth. And it is well to remember that mere conjectures lead but to vain notions respecting the future state of the church and the world. This much has been revealed concerning the future state of the world, that "the state of the world hereafter will be entirely similar to what it has been hitherto; for the great change which has been effected in the spiritual world does not induce any change in the natural world as to external form. And, therefore, there will be civil affairs hereafter just as before. There will be peace, treaties and wars, as before, and other affairs that belong to society, in general and in particular." (L. J. 73.) In this revelation, we find no suggestion of the world's return to the Eden state and the golden age of ancient times.

     Concerning the state of the church hereafter, the angels say they know nothing. This they do know, "that the slavery and captivity, in which the man of the church has been hitherto, has been taken away; and that now, from restored freedom, he can better perceive interior truths, if he wishes to perceive them, and so can become interior, if he wishes to become so." (L. J. 74.) Mark you!-"If he wishes!"

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But even angelic wisdom cannot perceive how anyone is going to use this "restored freedom." And so, the future prosperity and progress of the church on earth, resting upon the exercise of human freedom, cannot be definitely known.

     But these things are known: That this material universe will endure forever; that the procreation of the human race will continue to eternity; that, from this race as a seminary, the angelic heavens will increase in numbers throughout the ages; and that the universal heaven of angels will become more and more perfect in proportion to its numbers.
BEYOND THE TOWER OF EDAR 1923

BEYOND THE TOWER OF EDAR        N. D. PENDLETON       1923

     "And Israel journeyed, and spread his tent beyond the tower of Edar." (Genesis 35:21.)

     The movement here indicated by Israel's journey is an advancement to more interior states of life on the part of the spiritual man, who is represented by "Israel." The spiritual man is predicated of one who is regenerating, who is ever moving forward to the deeper things of life, under the guidance of the Divine Providence. These deeper things are the same as those that are "more interior," and which lie in endless chain between man and the Lord.

     Man's arrival at any one or more of these advanced states affords but a pause in his continued and continual journey to those that lie yet beyond him,-beyond, in the future which he but dimly perceives as the Holy Land on the other side of the high tower which stands by the way. This beyond is indeed but vague to his perception, yet it is potent in meaning to him, and also important in its significance; for, as said, it signifies advancement to more interior states of life,-a drawing nearer to the ends for which his prior life has been preparing, for which he has disciplined himself by much endurance and many temptations, and into the fruition of which he is now about to enter. These more interior things are spiritual blessings; not always so, however; only with the regenerating man, with one who is becoming ever more and more spiritual.

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With others, the movement of life may be in quite another direction,-away from interior things to those which gratify the external senses, to those ultimate passions which allure the soul aside from its true spiritual direction.

     But what are these spiritual things, an advance to which is given only to the regenerating? That they are spiritual blessings, we have cause to believe; and that they bless by opening heaven within the human mind, is a matter of definite instruction. As to the nature of these things, the Writings are very explicit,-explicit, in the first case, as to what they are not, and then as to what they are.

     In order that our information may be certain, we must know, not only what a thing is, but also what it is not. This dual knowledge is necessary, because of many deceiving appearances, many shams which look genuine. Hence the need of vital tests, to try the essence of things, and so to prove their quality; and this, in order that the one may Be taken and the other left. Yet how little we know, is clear from the statement in the Writings that, if man could perceive the quality of a single thing, his amazement would know no bounds.

     Still, the life of man consists in this proving and this choosing, his life as it progresses from one state to another, as it advances from beginnings to ends. Every man's life thus advances,-advances as if to ever more interior states, as if to more fundamental qualities, but necessarily to the "more interior things" here signified by the journey of Israel "beyond the tower of Edar." Hence the need of discrimination, the necessity of knowing, not only what those interior things are, but also what they are not.

     At this point, the Writings give us certain very wide-reaching definitions for our enlightenment. The first three are negative, telling us what advancement towards interior things is not; this, lest we should mistake, as indeed we easily might, and so misunderstand the whole matter, and, by following a false leading, go astray. This very definite instruction on the part of the Writings is necessary, because the whole subject is in obscurity, for the reason that in the world very "little is known" of this advancement, and almost nothing of its true nature.

     That there is advancement or a progressional development in the states and qualities of man's life, is indeed well-known; but the true spiritual objective is that which is concealed,-hidden in the interiors of the mind,-and revealed only to the spiritually discerning, or rather, to those who employ their mind in the contemplation of the words and teaching of Revelation.

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These may indeed discover in some part the nature, and thus bring to light the quality, of these interior things,-these spiritual blessings which open heaven within the human mind,-and so discriminate them from those other spurious qualities which, from a certain like-seeming, may deceive. But in this matter, as said before, a certain negative knowledge comes first; that is, a knowledge of what these things are not, in order that they may not be mistaken for something else.

     First, an advancement into interior things is not an advancement into science, for this is frequently followed by a departure from them. It appears that study of the sciences develops the superior powers of the mind. This may indeed be allowed to the natural mind of man and its native powers. The study of the sciences does enlarge these powers, and the appearance of a superior, if not more interior, development is presented. But the study of the sciences, as here meant, is the direction of thought with increasing power to the outward objects of nature, or to nature as an object, apart from any Divine philosophy. This direction of the thought cannot but cause a mental recession or departure from those "interior things" which we have characterized as spiritual blessings, serving the use of opening the human mind to heavenly influences. So this advancement to interior things must not be mistaken for an advancement into the light and lumen of the sciences, which more often carries the mind off in an opposite direction, that is, to spiritual darkness.

     The second negative definition is, in general, not unlike the first, though it is more comprehensive. It is this,-that advancement into "interior things" is not an advancement into mature judgment, which is given with every normally growing mind when passing from the childish to manhood's state; for this kind of advancement, it is added, sometimes exists together with a departure from "interior things," at least from the interior things of religion which were inseminated during childhood. Such departure is not at all infrequent, and it sometimes results in an entire covering over of the remnants of religion in the childhood mind; and it may even be their utter consummation.

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And so it comes to pass that the advent of maturity of judgment may have no reference to, or association with, an inner advancement of the mind to anything genuinely spiritual.

     The third negative definition of this progression at first holds a surprise. The statement is, that such progression is not an advancement into the Knowledges of interior truth. This surprises; for it must be evident that the knowledge of interior or spiritual things is as a step in the right direction,-a right fuming of the thought, an inward looking of the mind. Yet it is clear that this, by itself, is not enough. The mind may regard these "knowledges of interior truth" as mere sciences, and so treat them; in which case, there is no real inward turning of the thought whereby the mind is opened from within to heaven, no upward looking to the eternal stars as so many inlets of Divine light. These stars are indeed spiritual knowledges, but not so long as they are regarded as mere scientifics. And so, when it is said that advancement towards interior things is not an advancement into the knowledges of interior truth, it is added that these knowledges avail nothing unless man is affected by them, unless he conceives an affection for them.

     Clearly, then, the "interior things" in question are neither "sciences" nor matters of "mature judgment," nor even the "knowledges of interior truth''; but they are spiritual affections, that is, those affections which are moved spontaneously and affirmatively by spiritual truths. These truly are the states of life to which the regenerating man is advancing ever more fully, as, like Israel, he journeys, and "spreads his tent beyond the tower of Edar." This is evident from the further definition of "interior things," now no longer negative, but positive, as follows: "Advancement toward interior things is an advancement toward heaven and the Lord by means of the knowledges of truth implanted in the affection of them, thus by means of affections." (A. C. 4598.)

     Now these affections are very real things,-human things; human, but exalted and purified by the influent Divine light to which they respond. These affections, and these only, are so many angels; they are at once human affections and angels of God; and, as such they go up and down upon the ladder of Jacob. This "ladder" is the mind of man, in that it stands upon the earth with its top reaching to heaven.

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Jacob was he who afterwards became Israel; and the story of Israel, the change of name and all, is the story of the developing spiritual man; and a part of that development (and in the part the whole) is contained in the words of the text, "And Israel journeyed, and spread his tent beyond the tower of Edar," which signifies an advancement towards interior things, not by sciences, nor yet by maturity of judgment, nor even by the knowledges of interior truth, but by the spiritual affections; for by these alone is given an advancement towards heaven and the Lord.

     But why is this mental progression, which is spiritual in its nature, described by a journey of the patriarch from one place in Canaan to another? There are three principal reasons. The first has been stated, namely, the representation of the spiritual man by Israel. The second is the heavenly significance of the Land of Canaan, both in general and as to all its parts or places. And the third is a secret pertaining to the conditions of life in the other world, namely, that mental changes of state with the inhabitants of the spiritual world present themselves outwardly as journeys or goings from place to place. Whence it comes that corresponding journeys from place to place in the world of nature have a like significance, in this, that they may be given to represent spiritual journeys, which are, interiorly considered, but changes of the state of the mind. And so, whenever it is said,-and it is a recurrent phrase,-that "Israel journeyed," the spiritual meaning can be none other than some mental advancement of the regenerating man. And in the case of one who is regenerating, such advance can be none other than to those states of life here implied by the words "interior things,"-a progressive development of the affections which respond to spiritual truths, that is, an ever continuous advancement in thought and affection toward heaven, and to the Lord who is there.

     Natural movements signify spiritual emotions, and they are, indeed, the results of such emotions. These emotions, in turn, are but the pulse of the inner life of man; from which it arises that movement signifies life, even as it is the result and unfailing sign of the presence of life. Hence the appearance to spirits and angels that they move from place to place, when in truth they have but undergone a change of state as to life. To themselves, they seem to go about in space just as men do, and their journeys are said to be real, because they "appeal as if they were really so." (A. C. 4882.)

     Swedenborg spoke with spirits about these appearances, and some were unwilling to hear that they were but appearances.

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But they were shown by living experience, and informed that it was better to know the reality, for then they would be in the truth, which is the light of heaven. This truth reveals the fact that times and spaces in the other world are but the appearances of the states of life with those who are there. So true is this, that, if two were looking, one to the east and the other to the west, to both would the good appear on the right and the evil on the left; which would be utterly impossible, if there were any external fixation of space there. The truth is, that all apparent external determinations in that life are derived directly from internal states of life. Every movement, therefore, as if in space, is but an emotion of the mind,-an emotion conveyed into living representations, which are most real when perfectly expressive of the loves of the angels, as indeed they are.

     For this reason, the journey of Israel signifies an advancement of the life to more interior states,-an advancement of the life of every man who, like Israel, journeys in and among the holy places of the Celestial Canaan. And such a journey, such an advancement, is now possible to us all. For to this end the Word is given,-the word which sets forth these places, supplies those states, in the fullness of its Divine Revelation, whereby we are as it were surrounded by a Divine environment. That is, this is so, if only we will open our eyes to see, to behold, the things that are in truth the inner realities which pertain, not to external nature, but to the kingdom of the soul, and its living manifestations on the plane of the spirit. Amen.

     Lessons: Genesis 35:1-21. John 7:1-31. A. C. 8557-8559.

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TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

     XII.

Obedience in the Marriage Service.

     It is well-known that the marriage service of some denominations requires of the woman a promise of obedience to her husband. "Wilt thou obey him, and serve him, and keep him in sickness and in health?" etc. So says the Episcopal service. The Methodist service uses the same words. In addressing the man, both services merely say, "Wilt thou love her, comfort her, honor, and keep her in sickness and in health?" etc. But the requirement of obedience on the part of the woman has not entered any marriage service of the New Church. Those who constructed our services saw that consent was more in agreement with the spirit of freedom descending from the New Heaven; and so the same words are used in the address to the woman as to the man.

     The matter is made plain in the following teaching: "'Joseph spake unto the house of Pharaoh, saying,. . . Speak, I pray you, in the ears of Pharaoh, saying,' signifies solicitation to consent, . . . ears denoting obedience, in the present case consent, because it is said to the king. Obedience also is consent, but is called obedience when to those of a lower rank, but consent when to those of a higher rank." (A. C. 6513.) In the case before us, the man is the one who solicits, and the woman is the one who consents. It is the action and the reaction of equals in the contract, instead of the promise of an inferior to a superior, agreeing to obey as a servant her lord. In heaven, no thought of obedience as a servant ever enters the married relation. (See C. L. 20, 21.)

     When they are engaged to each other, the woman consents. Why should it be different in the marriage service?

Distinction between Ruling and Leading.

     "Hell rules violently, but . . . the Lord does not rule (imperat), but leads." (A. C. 6390.) Imperare with the Romans was primarily a military term, signifying to command or give an order.

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In the Old Testament, the Divine Truth takes the form of command, being addressed to the simple and children. But in the New Testament, the real truth begins to appear, and more fully in the Writings, being addressed to the intelligent and wise. The Lord said to His disciples, "The Shepherd goeth before them, and the sheep follow Him. . . . My sheep hear my voice, and I know them, and they follow me." (John 10:4, 27.) It was the custom of shepherds to lead their flocks, and this was in view in the Lord's words. As the sheep followed, and were not driven, so with man in his relations with the Lord.

     The Truth does not command, but leads in freedom according to reason. (D. P. 71-99.) The Lord by it preserves the freedom of man as the apple of the eye. (See the use of this phrase in Deut. 32:10 and Psalm 17:8) Every reader of the Writings has observed the frequent use of the term "freedom." In this is shown the supreme importance of it to human life, since in it and by it the Lord leads man. The angels are like the Lord; they do not command but lead. (A. C. 5732. H. H. 218.) So it is to be in the Church. The priest is not to command, but to lead. (H. D. 315, 318, and elsewhere.) And so every man with his neighbor.

     The Lord did not come into the world to command. He said, "I am among you as He that serveth." (Luke 22: 27.)

The Cause of the Phenomena in the Spiritual World.

     The natural man believes that his thoughts are his own, and from no other source, and that his works are no other than from himself. The teachings of the Lord, that without Him we can do nothing (John 15:5), and that a man can do nothing except it be given from heaven (John 3:27), have no meaning to him. It is similar in the spiritual world. The evil spirit has no other thought than that the things within and around him are his own. On the other hand, the angels acknowledge with delight of heart that the things within and around are only as it were from themselves, but all are from God. Hence they perceive that the law of their internal life is one and the same; that the things they perceive within them and see around them, while altogether real, are only as it were their own, but given them to be forever as their own by the God of all created things (A. C. 4882); thus that "the things which are around them are allotted an appearance according to those which are within them" (H. H. 156.); that is, since their thoughts are real and substantial, so are the appearances around them real and substantial.

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Now the appearance that an angel lives from himself is a real appearance. It is a real appearance that his affections and thoughts are his own, and so it is with these same affections and thoughts when they appear in correspondent forms outside of him. As the one is real, so is the other real. (A. C. 5605; D. L. W. 322.) Hence it is that the appearance that a man lives from himself is the cause of all the phenomena of the spiritual world, and is what causes them to be called real appearances, or forms composed of real substances; just as the things in the minds of the angels are real appearances composed of real substances. As is the one, so is the other. There is no difference, except as is the difference between what is interior and purer and what is exterior and more gross.

The Angels Learn even from the Falsities of Hell.

     It seems strange at first sight that the angels can acquire truths even from hell itself, but so it is, as we read: "All the good which flows down from heaven (into hell) is turned into evil; . . . in like manner, truth into falsity; on the other hand, evil and falsity are turned into good and truth in heaven." (A. C.3607.) This makes clear that a truth descending from heaven is immediately turned into its opposite falsity in hell, and is received as such by the evil who are there; and by a reversal of the law, a falsity ascending towards heaven is turned into a truth as it enters the minds of the angels. As every evil and falsity of hell is, in its origin, a good or a truth of heaven turned into ifs opposite, its return to heaven is but a return to its proper form and quality. It is under this law that every society of heaven has a society opposite to it in hell. (H. H. 541, 5421 588, 594.) According to the same law, a man in the world who is in good, or in the love of truth for its own sake, may read a book teaching diabolical falsities and learn many truths therefrom; for in a mind spiritually enlightened, there is an immediate turning of evil into its opposite good, and of falsity into its opposite truth. There is indeed a hazard attending this; but, as we read, a spirit whose mind is illumined by the light of heaven may pass through hell itself in safety, because under the Divine protection. (A. C. 968, 6370, 6769.)

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     This general subject receives striking illustration in what is said of the fertility of the soil, as produced by decayed animal and vegetable matter. (S. D. 1660. D. L. W. 65.)

Whom the Gods would Destroy.

     "Those whom the gods would destroy, they first make mad," or deprive of reason and understanding. This saying, in various forms, is found in Greek and Roman literature, and is the expression of a law of the spiritual world, well-known in the Ancient Church; which is, that when the judgment takes place, the evil are deprived of truths, and thus of understanding, and become insane in spiritual things. A knowledge of this law, and of other spiritual laws, was handed down to the Greeks and Romans, and hence their philosophers had more of spiritual light than is common in the philosophy of the present day. They were able to elevate the understanding above the sensuals of the body, and see truths in abstract light,-a gift that has now well-nigh departed from the minds of men. (A. C. 6201, 6313, 10099.) In that light, they could see something of the operation of the last judgment upon the evil in the spiritual world, and the mode by which they were judged and cast into hell. When the judgment takes place, new truth is revealed to the good and to the evil, who are together in the world of spirits. This new truth is received by the good and rejected by the evil, and it is the cause of the separation of the one from the other, the good being then taken up into heaven, and the evil cast into hell; that is, they cast
themselves, in order to hide themselves from "the wrath of the Lamb." Not that there is any wrath in the Lord, who is love and mercy itself; but it is their own wrath, hatred, and rage against the new truth revealed, the sphere and presence of which they cannot endure. Their inward and slumbering hatred breaks forth. They can no longer control themselves, and they become insane
Within and without. It is their spiritual destruction, and this is what is meant by the saying of the philosophers, "Whom the gods would destroy, they first make mad."

     Something of the operation of this law is seen in the world, in the relations of men and nations with each other.

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PRIESTHOOD 1923

PRIESTHOOD       Rev. R. J. TILSON       1923

     THE FIRST OF THE CHURCH-ITS AUTHORITY, ORDER AND GOVERNANCE.

     (A paper read at a meeting of the Theological and Philosophical Society, London, 1913.)

     It is revealed by the Lord in the Heavenly Doctrines of the New Jerusalem that "the representation of the priesthood, in the supreme sense, is every office which the Lord performs as the Savior; and whatever He performs as Savior is from the Divine Love, thus from the Divine Good, for all good is of love. Hence, also, by the priesthood, in the supreme sense, is signified the Divine Good of the Lord's Divine Love. (A. C. 9809.)

     In the light of this teaching from the spiritual sense of the Word, the subject which we are to consider this evening is one of the utmost importance; and, if anything further from the Heavenly Doctrines were needed to impress our minds with this fact, it would surely be found in the statement of the Arcana Celestia, wherein it is written: "There are two things which are predicated of the Lord, namely, that He is King, and that Me is Priest. . . . The Lord as King governs each and all things in the universe from Divine Truth, and as Priest from Divine Good." (1718.)

     Thus, in dealing with the priesthood, we are dealing with the representative of the Lord in His Inmost Divine, with the representative of the Lord in "the very essential of order, all things of which are of mercy." (1728.) And, therefore, it is stated in the latest revelation from heaven, that "THE PRIESTHOOD IS THE FIRST OF THE CHURCH." (A. E. 219. "SACERDITIUM EST PRIMUM ECCLESIAE.") It is significant to find it said in the same paragraph that "charity itself is actually the first of the church, because this makes the church with man." Therefore, the priesthood and charity are one; each and both are the "first of the church"; for charity, and in the supreme sense Divine Charity, is the internal of the priesthood, and its external is the office which is adjoined to men.

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This doubtless is why, in the Arcana Celestia, where the teaching concerning Ecclesiastical Government is set forth, it is given under the heading of "The Doctrine of Charity and Faith." (10789.)

     It may be useful to point out at the very beginning of our study that the only permissible word to use in connection with this "first of the church" is that of "priesthood." In both chapters where this subject is dealt with in the Writings, namely, in the Arcana Celestia and in New Jerusalem and its Heavenly Doctrine, the only term used to designate the office we are now considering is the Latin Sacerdotium, which admits of no other rightful translation than that of "Priesthood"; and those to whom this office is adjoined are spoken of as Sacerdotes, which can only be properly translated "Priests." It is true that the terms Minister and Ministerium occur in the Writings; and these terms must be translated "Minister" and "Ministry." But these terms never once occur in the chapters already referred to; and in reference to ecclesiastical matters, they are used only one-third as frequently as are the terms Sacerdotes and Sacerdotium.

     From a careful study of these terms, as used in the Writings, one accepts the statement made by the late Rev. Samuel M. Warren, in the NEW JERUSALEM MESSENGER, as follows: "Regarded as to the office they fill, they are "Priests": as to the uses they perform, they are "Ministers." (See also "The Priesthood," by the Rev. G. C. Ottley, p. 25. Also Doct. Charity 134.)

     It is the office-that office which is a representative of the Lord in all that He does from Divine Love,-with which we are now concerned, and that office is the PRIESTHOOD. Nor need any sane man be afraid of using the term, merely because those who have borne it in the dead Church of Roman Catholicism have abused all that was meant by it. One bad shilling is no proof that all the mint is wrong. And, too, it should be remembered that words, clothes, rituals, and all external things, are not the property of any Church, but may be used as is deemed fitting to express or represent any truth revealed from heaven. We, therefore, can use only the term "priesthood"; for that is the only English equivalent of the term used in the Heavenly Doctrines, by the revealing of which the Lord has made His Second Advent.

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     But whilst thus on the externals of our theme, we would notice, in passing, a superficial objection that is sometimes urged against the Doctrine of the Priesthood, namely, that everything said about it in the Writings applied to the Jewish Dispensation, but is out of place at the present time. This ghost of man's imagining may be laid low by the very words of the Arcana, wherein it is revealed that "from the representatives which exist at the present day," it is evident that "all priests, whosoever and of whatsoever quality they are, by virtue of the priestly office, represent the Lord." (A. C. 3670)

     Moreover, it should be most carefully noted by every student of the Writings that, in the New Jerusalem and Its Heavenly Doctrine, it is distinctly said of the doctrine contained in that book, and thus of the chapter at the end on "Ecclesiastical and Civil Government," that it is one with the spiritual sense of the Word, that it is expressly for the New Church, and that it was revealed out of heaven. (No. 7.) Surely nothing can possibly be stronger than this. It is with confidence, therefore, that we pass to the more interior consideration of the theme before us.

     II.

     "The priesthood is the first of the church," then, according to the law that "the first is the all in the things produced and derived." (A. C. 9568.) And so we shall expect to find that the priesthood is the supreme in all things which go to the establishment of the church as the Lord's kingdom upon earth. Of the" New Jerusalem," as representing the church, it is said that it "descended out of heaven from God." (Rev. 21.) That Holy City is "The Doctrine of Divine Truth" (H. D. 6), and all organizations on earth which are formed for the establishment of the church must be the creations-the outcome-of that Doctrine, which was revealed out of heaven to the Lord's servant, Emanuel Swedenborg (H. D. 7) In so far as any organization of the church is not in harmony with that "Doctrine of Divine Truth," in the same measure it is false to its professions, places itself outside the stream of Divine Order, and removes itself from the Divine. For it is written: "When the Lord is present, then all things are arranged into order by His presence. The Lord is order itself; therefore, where He is present, there is order; and where order is, there is present." (A. C. 5703.) Let it be repeated that all organizations, forms, and communities formed for the establishment of the church among men, to be really living, must be creations of-ultimations of-the "Doctrine of Divine Truth" which is, and therefore makes the CHURCH.

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     Now the law of creation is thus revealed: "All Divine influx is from firsts into ultimates, and by a nexus with ultimates into mediates, and thus the Lord connects all things of creation; wherefore, also, He is called the First and the Last. . . . It is similar with every Divine operation." (Div. Wis. VIII. 2.) The establishment of the church is a "Divine operation"; for the church is the Lord's, and not man's and, therefore, His Divine influx can come into the creation of the church, as an ultimate effect upon earth, only in accordance with that order, which works through firsts into ultimates.                                                  

     "The priesthood is the first of the church." It follows that the church must be established through the priesthood. Little as man may like it, that is the "Doctrine of Divine Truth," which is the church, and which is from the Lord, and is His kingdom among men. Because of this, it is revealed concerning the commonwealth or community, that "those who are in ministerial offices (ministeriis) provide that the Divine shall be there"; and, in the preceding paragraph, it is stated that "by ministries are understood priestly offices and their duties." (Doct. Char. VI. 2.) Hence, through all the Churches of the Five Dispensations, it is found that the priesthood has been the center of each Church, and the head or first thereof.

     This was also the case in the earliest days of the organization of the Lord's New Church,- the golden days of Robert Hindmarsh and his immediate successors. The great work of that first priest of the Lord's New Church, The Rise and Progress of the New Jerusalem Church, bears eloquent testimony to that fact. Since his day, forceful and learned presentations of the great truths revealed by the Lord, calling with unmistakable voice for this order in the Church, have been made from time to time by such faithful and clear-seeing priests as the Rev. Richard de Charms in his monumental work, A Report on the Trine to the Central Convention of America in 1848; by the Rev. W. H. Benade in his classic, A Report on the Priesthood, and on Grades in the Priesthood, to the 55th Annual Convention of America in 1875; by the late Rev. R. L. Tafel, in his Presidential Report to the English Conference in 1873; by the Rev. Thos. Child in most powerful, albeit more superficially treated, articles in MORNING LIGHT for 1881; and also by my late beloved colleague, the Rev. G. C. Ottley, in his pamphlet, "The Priesthood in the New Church," published in 1914.

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Nor should there be, in this connection, the omission of the masterly summing up of a discussion on the Priesthood which was given by the learned Editor of THE NEW-CHURCH QUARTERLY in that magazine for April, 1913.

     All these, and others, have borne splendid testimony to the Truth as revealed, and have made forceful presentation of the great and abiding fact that "the priesthood is the first of the church." The Lord has never left Himself without witnesses to the Truth as given by Him for the proper establishment of His Church; and He has used these instruments, not because He needed them for His sake, but because they needed the work, and the outward organization of the church upon earth needed their faithful services. "Other men have labored, and we have entered into their labors." (John 6: 38.)

     III.

     In all the presentations made by these faithful priests, their one appeal has, of course, been to the Writings of the Church, as the final, because Divine, Authority. These servants of the Lord, in the highest office known to men, have contended, each in his own way, that according to the law of the Church as given in the Heavenly Doctrines, the following propositions should be affirmatively received:

     First. That priests represent the Lord, not by any personal virtue or claim, but by the office adjoined to them, the duties of which form their distinctive use in life.

     Second. That priests should be the head of the churches or societies to which they minister, and should be given to the full the position which this fact demands.

     Third. That priests should be in due order and subordination, recognizing the trinal order of the priesthood, as taught in the Coronis 17, and elsewhere.

     Fourth. That priests should be properly inducted into the holy office by solemn consecration, and by the laying on of hands, which is referred to in the Canons of the New Church as the representation of the transfer of the Holy Spirit. (Holy Spirit IV. 7. See also D. L. W. 220; A. C. 878.)

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     Fifth. That none but priests should be allowed to take charge of a society, or preach.

     In support of these propositions, the following, among many other passages from the Writings of the Church, may be quoted:

     "The priestly office itself is representative." (A. C. 1361.)

     "The same may appear from the representatives which exist even at this day." (A. C. 3670.)

     "Governors over things ecclesiastical, or the things of heaven with man, are called priests, and their office the priesthood." (A. C. 10789-10806; N. D. 311-325.)

     "Priests are persons in authority for administering those things which belong to Divine Law and Worship." (H. D. 319.)

     "Order should also be among those in authority, lest any one, from favor or ignorance, should permit evils which are in opposition to order, . . . which is guarded against when those in authority are higher and lower, and when there is subordination among them." (H. D. 313.)

     "In order that anything may be perfect, there must be a trine in just order, one under another, and a communication between, and this trine must form a one. . . . In like manner in the church, there must be a mitred prelate, parish priests, and curates under them." (Primus infulatus, antistites parochi, et flamines sub illis.") (Coronis 17.)

     "A clergyman (clericus), because he is to teach doctrine from the Word concerning the Lord, and concerning redemption and salvation from Him, is to be inaugurated by the promise (sponsionem) of the Holy Spirit, and by the representation of its transfer." (Canons, "Holy Spirit" IV. 7.)

     "All preachers (in heaven) are appointed by the Lord, and thence are in the gift of preaching. It is not allowed any others beside them to teach in the temples." (H. H. 226.)

     "Good may be insinuated into another by anyone in the country, but not truth, except by those who are teaching ministers; if others do so, heresies exist, and the church is disturbed and torn to pieces." (A. C. 6822.)

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     These passages cover, in general, all the five points which have just been advanced; and this, we submit, is the teaching of the Church. For all this is part and parcel of that "Doctrine of Divine Truth," which is the Holy City New Jerusalem, which has descended from God out of heaven.

     In these passages-and they could be greatly multiplied-we claim that we have Divine authority for stating that the priesthood is the first of the church, and that therein is given the teaching from heaven concerning its Authority, Order, and Governance.

     IV.

     But the very mention of these things brings up in the mind of every careful student of the history of the organized New Church, and in the mind of every careful and observant student of the present condition of the Church on earth as an outward organization, the sad fact that the teachings of Divine Revelation, so faithfully proclaimed by those already mentioned, have fallen very largely upon ears which are deaf, and have not been permitted to materialize, save in a very small degree, because of the prejudices and conceits of men. It is a sad fact that, from the very beginning of the Church as an outward organization, the office of the priesthood has been the object of assault by the bells through men; and one makes bold to say that one of the greatest needs of the Church today is the proper recognition of the office and use of the priesthood in relation to the establishment of the Church. Blinded by prejudice, bound by old notions from association with forms of the dead and consummated Church, and cabined, cribbed, and confined by the puritanical fears of a God-forsaken Protestantism, men and women have brought with them into the heterogeneous folds of the so-called New Church that which has, to a great extent, made a dead letter of the opened Word, as to its teaching concerning that office which has been instituted by the Lord as His representative among men. In witness whereof, listen to the testimony of those who knew, and have had the courage to speak.

     In 1881, the Rev. Thos. Child wrote in MORNING LIGHT, Under the heading of "The Relations of Ministers to the Organization of the Church," as follows:

     "'What are we?' would be a question somewhat difficult to answer, if asked in regard to the form of our Church government.

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General government we have none, and the local is nondescript. . . The ministers of the New Church are no integrant, incorporated part of the Church's organization in the Societies to which they belong, but from that organization they stand excluded. . . . The spirit of the Church is not right in regard to the ministerial position and function. . . . The contrast between this beginning and that of the First Christian Church is striking and instructive. The external organization of that Church began from the Lord Himself, and was constituted among His Apostles by His own direct appointment. They were the Church in its first external form, though not the whole Church, as the Roman Catholics allege. . . . But the prime fact here is, that from the Lord the commission came, and through His apostles to the members of the Church. The members of the Church did not govern the apostles, but the apostles guided and directed them. . . . From the Lord, then, through His appointed teachers and guides, and thence to the general body of His Church, ran the sequence of the Divine commission; and in this descent we have an orderly and seemly gradation. . . . In the New Church, all this is changed; that order is reversed, and the only one acknowledged in practice is from without inwards, that is to say, disorder reigns, and is accepted for the order of the Lord. The minister no longer holds his commission from the Master, (so says our practice), but from the Church, through its committee." Mr. Child continues, "The minister of Jesus Christ holds his commission from Him, and from no man, and therefore, in the Lord's Church, has the right of the minister's place, i.e., as the representative of the Lord in the society as well as in the general Church; and as there is nothing for the welfare of the Church in which the Lord is not concerned, there is nothing in which His minister, as His representative, is not concerned; not for his own sake and from himself, but for the Lord's sake, and from Him."

     Recognizing to the full the Proper part the laymen of the Church should take in the affairs of the Society, Mr. Child continues, in words that burn:

     "Put the minister at their head. Let him be, as by virtue of his office he should be, president of the whole society, and of every several part of the organization Composing it-from the meetings of the committee, of Sunday School teachers, and of the quarterly, general, and special meetings of the Church, to the various more or less external agencies and endeavors connected with the conducting working of the society.

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By the law of the Church, he is the head of the society; then, all I say is, let him be the head of the society. Join whom you will with him, and under him, towards the efficient conduct of the whole, but let that place which is inwardly seen, and half-acknowledged to be his, be his outwardly and in reality."

     This intrepid teacher of the Church concludes his articles with the following eloquent and telling words:

     "More than all do we wish to see the consciousness and acknowledgment of the minister's true place as the Lord's servant vividly present in the altered and ennobled thought, feeling, and spirit of the Church in regard to him." (See MORNING LIGHT, 1881, pp. 341, 348, 358.)

     It is not necessary to add much, surely, to this awful indictment, by one who knew, and who had suffered in the cause of the Church. We will be content with the statement that the President of the Conference in 1888, as reported in the Appendix to the Minutes, laid bare the position in that body in terms similar to those already quoted; and also that one of the leading ministers of the Church wrote in the NEW-CHURCH QUARTERLY that the system in vogue in this country virtually was, "that the members, or the people, are the Church, and that of irrefragable consequence it is they, and they alone, who have the right to say what shall be done in it."

     Truly a sphere of sadness comes over one as he reads or quotes such testimony as that just given. He would be a bold man indeed who would say that what was written so long ago is not mainly true today. Not so long ago, we heard of a minister who had to ask his congregation, in business meeting assembled, for permission to read a lesson from the Writings in the services of the Church, and was refused. Again, about the same time, we were informed that another minister expressed the desire that he Should not be expected to read a lesson from the Writings as part of the service; and the meeting of the members decided that it should so be done. Wherein came the governing power of the one who was set over the society as the representative of the Lord? In the work on the Divine Providence, it is stated: "If any king were to allow his subjects to govern all things of his kingdom, he would no longer be a king, but would only be called so; thus he would have the dignity of a name only, and not of any reality.

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Government cannot be predicated of such a king." (210.) This being so of a king, what of a priest?

     But turning from the lamentable facts concerning what has been and still largely is, to what should be according to that "Doctrine of Divine Truth, which is the Holy City New Jerusalem," we find that the priesthood is the first of the Church, and, therefore, that every priest does represent the Lord, and that everything possible should be done in the outward organizations to make the priest feel and realize the sanctity of the office adjoined to him. It is written: "Dignity and honor ought to be accorded to the priests, on account of the holy things which they administer." (H. D. 317.) As a practical application of this, speaking from long-extended experience, I plead for the adoption of the Voluntary Offertory as the means of providing the income of those who administer in the priestly office. It is essential to the freedom of the priest that he should feel a deep sense of his complete reliance upon the Lord, and not upon men. Remove from him, as far as possible, any suggestion that he is the paid servant of the society to which he ministers, an idea worthy only of those who trample under foot the pearls of wisdom revealed by the Lord in His opened Word.

     Let the laity remove from their minds that stupid bogey of priest-craft, which can abide only in the prejudice and be darkened imaginations of those who urge its danger. The days of priestcraft are past. Freedom from that was among the first fruits of the Reformation, and the resultant freedom to read the Word for one's self. A far greater danger now confronts the Church, and has been cruelly felt in the outward organization of the New Church, viz., laycraft, which comes from as deep a hell as ever gave birth to the soul-destroying efforts of priestcraft. Priests are governors, whether the laity like it or not. The Lord has appointed them such. If faithful, they will govern, and will not ask the laity if they may. But govern how?

     Scared with a self-created phantasmagoria of an imagined priest-craft, men talk about a return to the "middle ages"; of the reappearance of an "ancestral ghost" of human infallibility; and are carried away so far as to speak of that which was "written, not from any angel, nor from any spirit, but from the Lord alone" (A. E. 1183) as being "not suited to New Church men or women," and as being "a medieval superstition, which still lives, but is now on its last legs."

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This is a quotation from a very recently published article in the NEW-CHURCH HERALD. (Jan. 20, 1923, P. 41.) Hear another quotation, and this one from the instrument of the Lord's Second Advent himself, who wrote: "As regards myself, I have not been allowed to take anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone." (De Verbo 13.) Which shall have our credence, the former, or the latter?

     No! a thousand times, No! there can be no return to the foul practices of the Middle Ages in the Lord's New Church; for the breath and life of that Church is that freedom which is declared to consist in being led by the Lord.

     Again, priests are governors. The very Word for the New Church declares it. But again, govern how? On the plane of conscience! By the enunciation of Divinely revealed Doctrines. For the duty-the whole duty-of the priest is "to teach men the way to heaven, and to lead them. They ought to teach them according to the doctrine of their Church from the Word; and should so lead them that they live according to that doctrine." (H. D. 315.) And again, and mark it well-every word of it: "Priests ought to teach the people, and through truths ought to lead them to the good of life; but still they ought not to compel any one, since no one can be compelled to believe what is opposed to that which in his heart he has thought to be true." (Ibid.)

     That is the Law of the Church,-the God-given Law of the Church. Can there be greater freedom than that embraced in that Law? Shall one hear the scream that this is "dogmatic?" Why not? Has one no right to be emphatic in the assertion of his understanding and conception of those eternal verities which concern man's salvation? Is not one perfectly safe in that wholesome dogmatism, so-called, which is broad-based upon Divine Revelation? May it not be that those who so readily accuse others of dogmatizing are the greater dogmatists themselves, and this from their own proprium, instead of Divine Revelation?

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To dogmatize is right, when the dogma is the faithful presentation of that which is revealed; and in so dogmatizing, there may be-there should be-the greatest charity, and the truest recognition of real and solid liberty.

     Yes! it is the bounden duty of the priest to rule. But, listen! And again from that "Doctrine of Divine Truth" which is the Church, and is the Law for all truly in the Church: "There are two modes of exercising rule, the one is that of love towards the neighbor, and the other is that of the love of self." (H. D. 72.) These two modes of ruling are minutely described in that paragraph. (See also H. H. 213.) Who shall dare to say that, in seeking to rule, as is their duty, spiritually understood, the priests of the Church must Perforce do their governing from the love of self, and only from that love? Is not the priest, equally as the layman, to find his regeneration in and by the exercise of his use? And why suspect that he will fail, any more than the laymen, in seeking, by the help of the Lord, to shun all evil as sin against God?

     One more brief, but telling quotation from the Doctrines, and it should appeal to all: "He who desires to domineer is nothing else (than a hypocrite); he is not able to acknowledge the Divine in heart." (S. D. 5791.) Still another, a most apposite and telling passage: "The love of ruling has hell in itself. . . . It is not ruling over others in one's official position, but desiring to rule over others outside of that, not being content with its own domain." (S. D. 6052.)

     Alas! 'Tis true there may be cases of tyranny in the priesthood. That simply means that the men to whom the office is adjoined are fallible, like all their fellow humans. But, in His mercy, the Lord has provided against this, by decreeing that, among priests as governors, there must be order and subordination." (H. D. 313.) Note that nowhere in the Writings-nowhere-does it say anything about the priests being in subordination to the laity-to committees, to councils, to conferences, to conventions, or to assemblies. This could not be said, for it is against all order that that which is higher should be in subordination to that which is lower. All influx is the other way about. But, among the priests themselves, there must be order and subordination, lest evils arise and flourish. And among themselves, "the less wise consult the more wise, and these consult the Lord, and receive answers." (H. H. 214.)

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This is the statement of the Book called Heaven and Hell.

     VI.

     In conclusion, what about the Laity! They are no less necessary to the establishment of the Church than the clergy. Let there be no mistake here. The theme allotted to me was that of the "Priesthood," and that necessarily has had my chief attention.

     Two things I would urge in regard to the laity of the Church. And first, that, like as with the priests, the laity should know from spiritual light their proper place, and keep it. The Church needs loyal laymen, as much as it needs faithful priests. Both are dependent, under the Lord, upon each other. There should be no rivalry, no usurpation of the duties of the one by the other. Here it is that the base spirit of these degenerate days comes in to mar the Church's peace. That infernal order of the day to set class against class, to do away with the rightful distinctions among men,-distinctions after the pattern of that which obtains in the heavens,-this it is that curses the Church's organizations.

     The clergy should teach, should enunciate, from the Word, the principles which are to govern the wise actions of men; then leave the laymen of the Church in freedom to carry out those principles as they see fitting opportunity so to do. That the office of the one is higher than the other is of no matter, save as order requires for use; all are under Him who alone, in His Own Right, is Priest and King.

     The other thing I would say of the laity is concerned with the grave disorder of what is called lay-preaching. I submit that such is entirely contrary to the Doctrines of the Church. One of the Presidents of the Conference once put this matter so forcefully that I am glad to quote his very words. He said:

     "Conference, by creating a class of unordained ministers whom it calls Licentiates, and by requiring candidates for the Ministry to exercise all the functions of the Ministry for two years, before it permits them to pass into the Ministry through the gate of ordination, is guilty of withholding from them those Divine gifts which are absolutely necessary for a proper performance of the ministerial function; and to the same extent it disregards and breaks the Divine Law of order in respect to the Ministry of the New Church which the Lord revealed for His New Church, through His servant, Emanuel Swedenborg." (Dr. Tafel's Address as President, 1888.)

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     With those sentiments I heartily agree, and I submit that they are unanswerable. But, in saying this, I hasten with thankful steps to make a frank and sincere acknowledgment of the priceless services which some laymen, as Licentiates and preachers, have given to the Church. With nothing but feelings of deepest gratitude and admiration do I recall, among others, the names of Edward Austin, Richard Gunton, and Claude Toby. They did splendid work for the Lord towards the upbuilding of His Church. All honor to them! Yes! but they were in disorder; and who dare deny that their work, undoubtedly great as it was, would not have been still greater and more enduring, if they had had all the benefits of ordination? Two of them discussed this question with me, and nothing but the organization, and the so-called powers that were, prevented them coming into full order. Is it whispered that they were ordained by heaven, and that the other ordination was simply the matter of a service, and the laying on of hands? Will you apply the same rule to Baptism? By that rite, the spirit of the child is placed among spirits of a like faith. Does ordination do less? When does a Young man have greater need for all the help that he can get than in the two most trying, because first years, of his ministerial life? But, apart from human need, it is heaven's law of order that a man enter into the priesthood by the gate of ordination, and he has no spiritual right to officiate in that holy office save by passing through the heaven-appointed portal.

     I have been told that there are unordained men today preaching more solid and helpful sermons than some Reverends preach, and I have no difficulty in believing it, from samples of sermons which appear from time to lime in print. But that fact does not disprove or do away with the teaching. Why not ordain any men who, in the judgment of the priests of the Church, are fit and proper persons to teach and to baptize? That they may find it necessary to engage in some secular calling as well, so as to earn a living, may be a regrettable necessity, and of permission. But if they are fit to preach, and capable of administering the things of worship, why not give them all the help which the Lord has provided? This is not a question for a Conference, a Convention, or an Assembly. These bodies have no power to ordain.

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     A masterly paper, showing this, was read before the Conference in Manchester in 1830 by the late Rev. Samuel Noble, and it still stands as a faithful presentation of the matter far the instruction of the Church. It is the duty of the priests; and where the priesthood is ordered in the trinal form, as prescribed by the Doctrines, there should be no difficulty in introducing any capable man into the first degree of the priesthood, when the priests of higher degree, in their judgment, deem that man called and prepared for that sacred use.

     VII.

     This, then, as a priest of the Lord's New Church, is my plea for the whole-hearted recognition of the priestly use by all who belong to the outward organization: It is "the first of the Church," its "Authority" is from Heaven; its "Order" has been clearly outlined in the Revelation by which the Lord has made His Second Advent; and its "Governance" is on the spiritual plane, that by those duly called and ordained, the members of the Church may be led by truth to good.

     My cry is: Set the priesthood free? And this plea is for no greater authority of men as men, for no domineering by the proprium of man, but for the whole-hearted recognition of the order prescribed by Heaven, that there may be a greater presence of the Lord with and in His Church. For again it is written:

     "When the Lord is present, then all things are arranged into order by His presence. The Lord is order itself; therefore, where He is present, there is order; and where order is, there He is present." (A. C. 5703.) All of which is confirmed by the Lord's words: "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." (John 19:4.)

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CANONICAL WORD 1923

CANONICAL WORD       Editor       1923


NEW CHURCH LIFE
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     It was logical that New Churchmen, from an early day, should be kindled with a desire to provide a volume of the Scriptures containing only those books which are the Word according to the canon revealed in the Writings, or, better still, to translate the whole Word anew in the light of the spiritual sense. The latter worthy project has not yet been accomplished, though interest in such an undertaking has recently been revived by Mr. Marchant's offer, as before noted in these pages.

     As early as the year 1837, however, a volume of the Bible excluding the noncanonical books was published by Otis Clapp at Boston; and, in 1866, an edition of The Word of the Lord appeared in Boston, differing from the King James Version in substituting "Jehovah" for "Lord" and "Holy Spirit" for "Holy Ghost." Later, the Academy Book Room, by arrangement with the publishers of the Oxford Bible, brought out an edition of the Authorized Version containing only the canonical books of the Word,-an arrangement which has continued until the present day, being represented by a very handsome volume now on sale at the Book Room.

     That a plan similar to this was conceived and carried out in the early days of the Church-in the Year 1809-has just been discovered in England by the Rev. E. J. E. Schreck, who describes the volume in a communication to THE NEW-CHURCH HERALD of February 17, 1923 (p. 106), as follows:

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     THE WORD AND THE BIBLE.

     To the Editor of the New-Church Herald.

     In connection with the correspondence in recent issues of THE HERALD On binding the books of the Word apart from the noncanonical books of the Bible, it may be as new and interesting to nearly all of your readers as it has been to me, to learn that this was actually done as long ago as the year 1809.

     C. B. Bragg, J.P., Esq., of Hamstead Hill, Birmingham, who has an unusually fine, rare and valuable collection of New Church works, has shown me a copy. It is in two volumes, 11 3/4 in by 9 3/4 in., bound in grained full leather, tooled and gilt. The one volume contains the books of the Word, according to the New Church canon. It bears upon the back the inscription

     THE
     WORD
     IMMANUEL
and has a title-page, and two pages of information addressed "To the Reader." Both title-page and preface are, singularly enough, repeated in reverse order at the close of the volume.

     The other volume has no title-page, but bears on the back the legend

     THE
     SACRED

     I have placed dots for the last word, which does not appear, as the lower part of the back is missing. The third word was, presumably, "Scriptures."

     The publishers had taken the Bible "Printed for George Eyre and Andrew Strahan, Printers to the King's Most Excellent Majesty, 1806," and wherever a non-canonical book began or ended on the same page as a canonical book, had that portion of the inspired text reprinted in the same type, "by George Hazard, Beech Street, Barbican, 1809," who also printed the title-page of the first volume, and the preface.

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This preface-interesting as it is, especially in connection with the correspondence in THE HERALD-is too long to be reproduced here. The original leaves of the 1806 Bible, thus displaced, are used in the second volume, the text of the canonical books being pasted over with paper.

     The full title of the volume containing the inspired book is as follows:

     THE
Word of God
Being
Divine Truth Itself,
Proceeding from
The Lord's Divine Love,
and containing
Divine Wisdom and Divine Life,
As Revealed to Man in the
Old and New Testaments,
and Received and
Acknowledged by the New Church,
Signified by
The New Jerusalem,
in the Revelations.

     London: Printed for the Society of the Immanuelites, or the Worshipers of the Lord Jesus Christ, as the only God of Heaven and Earth.

     By George Hazard, Beech Street, Barbican.
1809.

     I have looked in vain, in such reference books of New Church history as I have at hand, for any notice of this work, or of "the Society of the Immanuelites." I should be pleased to hear from any one who possesses a copy of it, or who can give further information concerning that Society.
     E. J. E. SCHRECK.
REASON AND REVELATION 1923

REASON AND REVELATION       FRANK HOLMES       1923

     Whether the forms of Divine Revelation-as contained in the Scriptures and the Writings-should be subject to the interpretations of human reason, or, contrariwise, that the human rational should subordinate itself to the authority of that Revelation, is discussed as a topic of lively interest in recent numbers of THE NEW-CHURCH HERALD by contributors to its "Correspondence" department.

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And the Rev. Frank Holmes, whose letter dealing with a phase of the question was reprinted in our March issue (p. 154), comes forward with a further treatment of the relation of reason to Revelation in THE HERALD for February 24, which we take pleasure in quoting in full, as in general agreement with our own views.

     Granting that the "self-evidencing reason of love" must first open the rational interiorly to accept the forms of written Revelation, with a perception and acknowledgment that they are the voice of the Lord speaking Divine Truth to men in the world, what course should the believer then pursue? Should he continue throughout life to test the particulars of Revelation in the light of reason, or abide constant in his first affirmative faith in the authority of that Revelation, accepting its truths in unquestioning belief, and afterwards seeking confirmation in the realms of reason, science and experience? It would seem that New Churchmen need not hesitate in making this choice. Yet such is not the case. While not withholding full affirmation to the authority of the Old and New Testaments, many will not accord this to the Writings, preferring to remain in the outer court of acceptance while subjecting the teachings of the Lord in His Second Advent to the prudence of the human rational. But let us hear what Mr. Holmes has to say on the subject. His letter to THE HERALD follows:

     AUTHORITY VERSUS LIBERTY

To the Editor, New-Church Herald:
     A plausible suggestion has come out of this discussion. Various claimants to the title of Revelation have been mentioned, in the following order: The Book of Mormon, the Koran, the Writings of Joanna Southcott, of Thomas Lake Harris, of Swedenborg, as well as the books which form the Bible. Then the two courses open to us have been outlined:

     (1) We can acknowledge the justness of such claims upon the assurance of others, when our faith is merely external and persuasive, and lacks any spiritual quality, or,

     (2) We may, in the best light available, carefully examine all the evidences and then perform an act of judgment, and verify or reject such claims.

     From this it has been made to appear that reason,-"the Divinely provided means,"-with the guidance of the Holy Spirit, is, in some way, superior to objective, authoritative revelation, and able to pronounce judgment upon it.

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On the face of it, this suggestion appears to have a strong case.

     But what is this "best light available" for our "act of judgment?" Is there any other light on this matter than that of objective, authoritative revelation itself, without which we should have no doctrine of faith, and thus no "lamp unto our feet and light upon our path?" Reason has no light of its own, for, of itself, it is destitute and helpless, and entirely dependent upon the data with which it works. In fact, reason is formed from the knowledges in which a Young person has been instructed. It is even born from the union of man's internal with the affection for those knowledges. Hence all its conclusions will be colored by the knowledges in which it began. If the knowledges are from a work that pretends to be revelation, and is not, then reason will be erroneous from the fallacies and falsities of that pretense. The guidance of the Holy Spirit will not make such reason able to say what is, and what is not, revelation. For influx, entering into man's mind by a prior way, does not change into truths the falsities that have come in by a posterior way. Hence a Mormon, or a Seventh Day Adventist, can vehemently claim that he has the Holy Spirit, bearing witness with his spirit that the counterfeit revelation to which he holds is a true one. And he can reject such a revelation as the Writings, after having, from that supposed witness, "carefully examined all the evidences."

     The guidance of the Holy Spirit, granted by our Heavenly Father to reverent inquiry, is not given apart from the Revealed Word, as objective revelation, for "it is properly the Divine Truth, thus also the Word." Therefore, to have that guidance, a man must have knowledges from the Word. Then, by the light of the Word,-the only real light in the case,-he sees what is and what is not revelation. For truth sees falsity, although falsity does not see truth. It is the revealed Word Itself then, whereby alone we can know of the Holy Spirit, and thence receive it, that man receives any perception that enables him rightly to discriminate between what is Real Revelation and what merely counterfeits it. And this brings us straight back to the authority of that Word. By that Word Itself, as objective authoritative revelation in the Sacred Scriptures and in the Writings-and not without such revelation-the Lord as the Holy Spirit of Truth, entering in by a prior way, enables man to see the genuineness of Divine Revelation in those Sacred Scriptures and in those Writings, and also to see the spurious quality and counterfeit character of the Book of Mormon, Joanna Southcott, and the rest.

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Therefore, Reason, that "Divinely provided means," thus spiritually enlightened from the Word, and thinking from that, its only True Light, instead of from itself about that, should willingly submit itself to the authority of that Word, from which all it has of truth is derived. It will find itself more delightfully employed in confirming revealed truth by its rational things than in attempting, in any way, to rise above it. It does seem to me that, properly considered, the presence of counterfeit revelations does not touch the relation between the Word, the Writings, and reason; which is that of the Master and of the free servant, who derives all his power from His Master's authority.
     FRANK HOLMES.
NEW HEBREW TEXTBOOK 1923

NEW HEBREW TEXTBOOK       GEORGE DE CHARMS       1923

     THE ELEMENTS OF HEBREW. BY Enoch S. Price, Th. B., M. A. Bryn Athyn, Pa., 1922: The Academy Book Room. Cloth, pp. 122. Price, $1.00.

     As a "usable beginner's book," this attractive volume, artistically printed and serviceably bound, will more than fulfill the very modest claims made for it by the author. The work is offered, after many years of practical teaching, as a means of avoiding, by gradual and systematic approach, the difficulties which the beginner encounters in attempting the study and translation of the Old Testament. It is intended as a textbook, to be placed in the hands of the students, to save time in classroom work, and to obviate the necessity of laborious copying. Both of these purposes it is well designed to accomplish, and we have no doubt it will be found valuable by teachers of Hebrew in the Academy Schools.

     In the hands of a trained teacher, of course, it will suffer from the limitations common to all textbooks. Representing, as it does, a particular method, devised and found successful by the author, it is peculiarly the product of his own form of mind. Other teachers will not feel bound to follow its suggestions in all particulars. Professor Price himself will undoubtedly use it differently under varying circumstances.

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As a help in classroom procedure, however, and as a carefully prepared source of graded material, as well as a means of giving the inquiring student ready reference to the fundamentals of the language, it will be found a useful basis of instruction.

     That Professor Price did not intend his book to replace entirely such a work as Gesenius, even for elementary teaching, would seem to be clear from his omission of the paradigms of the verb. There is little question that the piecemeal giving of these forms and particularly the printing of prefixes and suffixes apart from the Verb stem, which we find in this book, cannot effectively take the place of the complete paradigms, from the standpoint of the student. An appendix containing these forms, such as is found in Tregelles, would have been an invaluable addition. And in the same author we find a brief explanation of the accents, which it seems to us might well have been included in the new textbook. For these two things especially, the teacher using Mr. Price's book will find himself dependent upon other sources.

     In the opinion of the writer, who lays no claim to being anything of a Hebrew scholar, there is a great need in the church for just such a book as the one before us,-a need which Probably was not directly contemplated by the author, but one in which it will, perhaps, find its widest use. The value of learning Hebrew songs and recitations is so generally recognized, and the desire to implant by means of them an abiding affection for this sacred language in the hearts of little children is so strong with most New Church parents, that many primitive attempts are made, often without adequate preparation, to give some instruction in it. We cannot provide trained teachers to do this work, and all such efforts are to be encouraged. Yet there is constant danger of instilling habits of mispronunciation, and other faults that are very hard to displace in later years. Especially in our Sunday Schools, and among those who are struggling to impart the essentials of New Church training to children in small circles and isolated groups, where the guidance of a well-equipped teacher is not available, will Mr. Price's book be found extremely helpful. Not that they will be able effectively to put it in the hands of the children, nor even to follow its lessons as a guide to systematic instruction. But they will be able to derive from it, without too laborious a study, those basic elements of the language which are an indispensable part of their equipment for the task they have undertaken.

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The general order of treatment, the simplicity of style, the endeavor to avoid confusing technicalities and all unnecessary detail, render it eminently adapted to this purpose. There is an unquestionable demand for just such a help to the untrained teacher, and we feel sure that its use will encourage throughout the Church a more universal instruction in the Hebrew.

     As one of those students to whom Professor Price makes such gracious acknowledgment in his preface, we cannot forego this opportunity to bear testimony, on behalf of all, to the affectionate regard in which we hold him. He speaks of those "who have so patiently sat under" his instruction; but his own patience was frequently the marvel of his students, and especially later, when some of the circumstances under which it was exercised came to be appreciated from the teacher's standpoint. While, in our own case, the success of his instruction in Hebrew leaves much to be desired, we are well aware that our deficiencies are due rather to our personal inhibitions than to any fault of our respected Professor's method. Indeed, it is a real tribute to him that he succeeded as well as he did. His book is associated in our mind with many pleasant memories of our student days; and being still in need of elemental instruction in many matters connected with the Hebrew, we shall find it a welcome source of ready reference. As such, we believe it will find a place in the libraries of the other ministers of our own and succeeding generations.
     GEORGE DE CHARMS.
ACTUAL WORK NECESSARY 1923

ACTUAL WORK NECESSARY       HOMER SYNNESTVEDT       1923

     In the present-day rapid increase in the numbers of the so-called "leisure class," and of the leisure hours of all classes, we observe that men and women more and more despise plain, everyday work, or those uses which pertain to this world and the needs of the body. An ever larger number of boys, it would seem, are being educated for "white-collar jobs," and regard themselves as unsuccessful in life, if they are obliged to soil their hands; for girls, emphasis is placed on the utter debasement of the merely external domestic uses. Such a condition, as history shows, must be followed by a decadence of physical vigor, not to mention the decline of spiritual forces.

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For these external employments, as we well know, are the wholesome and invigorating ultimates which contain, and embody by correspondence, those loves of use which make the heavenly life itself.

     We are apt to urge the necessity for the faithful performance of the external domestic tasks of women, because these are so obviously pressing, and to overlook the same principles as applied to the forensic duties of men. In both cases, however, the Divinely established order is the same. The uses or works of this material world are given primarily for the inner formation of the spirit, and for the stimulation, feeding and support of the heavenly life in us. Nor can that life be built to permanence elsewhere than here, and by means of these selfsame physical necessities.
     HOMER SYNNESTVEDT.
MILLENNIUM 1923

MILLENNIUM              1923

     In connection with the interesting article on "The Millennial Age" appearing in our present issue, and as an up-to-date "conjecture of one of the millennialists" we cite the following from a sermon delivered in a Philadelphia theater on Sunday, April 8, 1923:

     "Evidences of the approaching millennium are seen in troubles multiplying everywhere. When Christ returns,-and His coming is right at hand,-the earth shall reel and rock like a drunken man, the great skyscrapers shall tumble down, and everything on this earth shall be displaced. The Scriptures dearly teach that the millennium, which means a thousand-year period, will be bounded on either side by a resurrection. The American Republic is already in the twilight of its darkest hour. It would be folly to deny the desperate conditions that exist. It would be criminal to conceal the deadly peril of the Nation. The people of the United States must arouse themselves to a realization of the growing menace, before they are annihilated by the powers of evil." (PUBLIC LEDGER.)
CORRECTION 1923

CORRECTION              1923

     The Sermon in our April number on the subject of "Tithes" was by the Rev. T. S. Harris, Pastor at Arbutus, Md. We regret that his name was erroneously printed "T. L. Harris."

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HERITAGE OF OUR SCHOOLS 1923

HERITAGE OF OUR SCHOOLS       ALICE E. Grant       1923

     (A paper read to the General Faculty of the Academy Schools, Bryn Athyn, Pa., March 5, 1923.)

     What can we justly claim as the heritage of the Academy Schools, as we face its fast-approaching fiftieth anniversary? Where do we stand today in relation to that heritage, and what is our outlook for the permanence and increase of those things which we have valued as basic to our growth in that heritage?

     Old age is reminiscent. But if its reminiscences are to be of any value, to itself and to others, they must be in the nature of taking stock of evaluating what was basic to right growth in the days of youth, to development in middle age, and to wise meditation in old age. An organization like the Academy has had the same human qualities that are accredited to man. It has had its infancy, childhood, and perhaps its adolescence. For, as I view adolescence, few have completely left it behind, and entered manhood, until they reach the age of forty-more or less. Let us, then, become reminiscent in regard to the heritage of the Academy.

     We are apt to speak of its initiament as though it was something hurried, and not well thought-out or planned. We mention a "bank check," as though that had been its foundation stone. In a sense, this is true, since that check gave concretion, and provided a; ground in which a seed which had lone been in process of formation could come to fruition. But that seed was the product of years of study, thought, and deep meditation by master minds, who had come to see that the educational institutions of the world were not the garden in which the seed of the Divine Truth, which had been revealed to them as the only means of salvation for the world, could be planted, grow, and develop. Tentative, very practical, but unsuccessful attempts had been made, first to plant this seed in gardens already existing, and second to establish Church Schools where
there would be freedom to teach from the point of view of this New Revelation.

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     That the latter attempt failed, was not due to any lack of brilliant minds, trained teachers and well-organized plans, but rather to the lack of funds for carrying on the work. The ideal was not lost, however, nor was the purpose given up. The intervening years were devoted to further development, to the study of ways and means, and to educating people in the new idea. A plan that was practical in worldly ways, and yet flexible enough to permit of the embodiment of this great and new idea, was worked out. These years of trial-this gestation period-proved of the greatest value; for when, at last, there was a body of men and women whose minds had been educated, and who were ready to enter into the work, the means were provided. The garden had been prepared, the seed was planted, and the work of the minds of these great men could now come into its fruitage.

     All the years since the Lord had revealed Himself to Swedenborg bad been years of preparation for this event. For until a school had been founded, with the avowed purpose of training men to preach and teach the Divine Authority of that Revelation, there was no surety of its establishment and permanent growth among men. This need was not seen by a body of uneducated, untrained men-priests or laymen. The early writers on the subject of New Church education had been trained in the great universities of Europe and America. And what was their cry? "Come out of her, my people!" They had no illusions as to the state of the Christian world, or as to the terrible falsification of Divine Truth that was taking place in the halls of learning at those great universities.

     The names subscribed to the Charter of the Academy are names of men of education and of great mental ability,-ministers, teachers, doctors, business men. They were men who had achieved notable things in their chosen work. They had tried, and successfully proven, their weapons in the especial fields of their own uses. Their decision in regard to the establishment of the Academy Schools was made after mature thought and balanced judgment. The principles upon which they based their action were formed from Truth drawn from Divine Revelation,-principles which are as true and sound now as they were then. The whole purpose of the Founders was to be led by the Lord, and to serve Him in the establishment of His Second Coming on earth.

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     Few indeed have been able to grasp the full sweep of the vision that was granted to those men, in that exalted state of enthusiasm into which they had come through their study of the Lord's will in the New Revelation. They gave to the Church, not only the vision, but also the means by which they proposed to accomplished its fulfilment. As Serviceable to their needs in establishing their work, they gathered together those who had the mind to grasp their ideals and the will to carry them out. Their first propaganda was through their publications. Then groups of those in whom a deep and intelligent interest in the proposed work had been aroused were brought into closer bonds. Later, classes of parents and teachers, of older students, and of the general public, were formed. The Theological School, which for a time was peripatetic, was now established. You see, then, that the garden was not only secured, but also tilled and thoroughly prepared for the seed to be sown.

     The outline of work planned as the basis for beginning was both broad and flexible. It was comprehensive enough to be adaptable to the needs of any school, from the Kindergarten to the Theological departments, though all of these were not to be immediately undertaken. This outline left teachers in the greatest freedom of application as to details and as to methods, but it bound them fast to the great principles as authoritatively laid down in Divine Revelation, upon which this work was to be developed:

     The vistas opened up by those great leaders were so vast that, as I said before, there were few at that time, if any, who grasped the boundaries of their outlook. In fact, it had no boundaries! So inspiring was this outlook, so new to those who had just been initiated into some idea of what was in the minds of those great leaders, that it was as though heaven had been opened, and the Lord Himself had manifested to them the Divine purpose to be accomplished through this work. Can anyone weigh or measure the effect that such an opening vision had upon our work? Parents, teachers, and pupils were thrilled with the thought of being privileged to take part in its fulfilment.

     Were there any among them who doubted that this undertaking was practical? Perhaps a few. It required courage for parents to take their children from well-established schools,-schools having curriculums worked out by the most prominent educators of the time, and teachers trained by these men to carry out their work to its fruition in diplomas and degrees recognized in the world as bearing the stamp of a good education,-and to place them in a school which had what seemed as yet only a visionary outlook.

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Yes, some hesitated. Others, who took the step, were often discouraged with the results. Then, as today, "odious comparisons" were made. The children were not taught to spell; the writing was entirely illegible; arithmetic was nil! The pupils had few or no home lessons; they had too good a time at school! Of course, these criticisms did not apply tea other schools then, nor do they now!

     Then came the struggle and victory with regard to the establishment of obedience in the School; then distrust of parents in the teachers, with criticisms on both sides threatening destruction of the work. What saved it? The abiding faith of the "Founders and Supporters" that it was the Lord's work, and must not be abandoned,-a willingness to yield in everything but the principles that the work was founded on. And, to support our failing spirits, the deep affection of the pupils, young and old, for the school and its teachings. Many such battles were fought and won; and as the years passed, the growing body of intelligent and affectionate ex-students was our strongest bulwark of defense. Yet these battles had the effect of inspiring doubts with some parents, and also with some members of the Faculty, as to whether we had done well to cut ourselves off entirely from the "fleshpots of Egypt." There began to be a hunger and thirst for the intellectual delights which the schools of the world were presenting so attractively to its students.

     It was necessary, indeed, that our young men should go to other colleges for special courses in law, medicine, or scientific and vocational training, since the Academy offered only college courses to ministers and teachers. And those who went found the "fruit of the tree of the knowledge of good and evil" most appetizing and stimulating. At first, they brought these fruits back to the environment of their Alma Mater to be tasted and tested as to their value, and great were the discussions that ensued. As yet, these young people were humble, and few succumbed entirely to the allurements of the falsities they met.

     The number going out has necessarily increased with the growth of the Academy. Some of these have returned, and are honored members of the present Faculty.

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But, side-by-side with this going and returning, there has been an increasing insistence that the Academy has not kept pace with the world's progress in education, that it has closed its eyes until they have become weak and do not see clearly what the real conditions are. Doubts have been expressed as to whether the conditions in the educational institutions of the world are what the Academy holds and teaches them to be. In this insistence, the Academy is said to be retarding its development, and shutting out certain scientifics that are basic to the mental growth of its students, who meanwhile are being held to views and studies which are presented in such a way as to defeat their real and intelligent understanding of the principles laid down as basic by the Founders, and which are taught in Divine Revelation.

     Do these doubts express insight into a real state and condition, and is the criticism that the Academy is narrowing, and not broadening, the vision given it at its foundation a just one? I feel that there is, at the present moment, the greatest danger in the way we are looking backward, and in the way we are looking forward. Are we questioning the truth of the vision of the Founders of the Academy? If a vision was once true-I mean such a vision-is it not always true? Was it a narrow vision-instead of the broad one that the Founders, and those who saw it with them, felt that is was? Have those who labored to bring that vision into a reality labored in vain-because it was not true?

     Have we any results to place in the balance over against these doubts and criticisms? Are the men and women educated by the Academy of a lower grade of mentality, and of narrower vision, than those produced by other schools? Are our alumni of a quality that we are ashamed of? Are they ashamed of themselves when among their peers? Are those alone successful who have had the major part of their education-especially their adult education-in other colleges than ours? And if so, had the Academy no vital power in that success? Has the false science, presented in well thought-out forms, which they have imbibed elsewhere, been of more power in their mental growth than the principles instilled in their Academy education? Would it have been better for us to subject our young (and I do not here mean only our adolescents, but also our immature adults) to such convincing proofs of false science as are given them in schools, colleges and universities of the day, and not to have kept them in the environment of our own sphere until they had formed their faith from their own developed intelligence, until they knew that what they had been taught was true, because they saw its truth?

305


Their weapons of defense, which they have never tried, even feebly, in friendly tilt among friendly foes, may be struck from their hands by a single fell blow of one trained in the environment of the scientific combat of the world.

     Older students and teachers may, and at times must, go out to get materials necessary for the development of their work. But even these are obliged to go warily, and not to tarry too long in that land of phantasy; for its sphere clouds the minds of the Strongest men, as is often perceptible to others upon their return. Before they display their jewels to dazzle the eyes of the young, they must test them by the flame that detects their imperfections,-the flame of Divine Truth. These spurious jewels bedeck the serpent, and produce discontent with, and contempt for, the real jewels; which are nowhere to be found in such purity and abundance, or with such ease, as in the Divine Revelation.

     Gorandparents love their grandchildren with a stronger and often a wiser love than that for their own children. For when their own were small, they were so burdened with the dares of the day that they had little time to develop a thought for more than their immediate welfare. As these cares have slipped away, and the opportunity has been granted them to meditate on the use for which these children were created, they view with some anxiety the next generation, and wonder whether it is really entering into the heritage which had so hopefully, if not always intelligently, been prepared for it; whether this heritage is loved and appreciated by the young of the new generation, or they are deserting the inherited fields, and allowing them to become waste lands, while they enter, and seek to possess by their own prowess, the broader and, to all appearance,
the richer heritage which a new world offers them.

     Have we, as a Faculty, any sympathy for this rejection of the Academy's heritage? Have we the same faith in New Church Education that we had when we entered the work? Or are we held here by some external bond of tradition, by ties that are hard to break?

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Do we believe that the Academy is the greatest and best educational institution in existence, for the very reason that called it into existence? Do we stand firmly on the principles propounded then, and banded down to us as our most Precious heritage? Do we feel that here we have opportunities for growth and development along new lines of thought in the science and the art of education, as well as in Religion,-opportunities such as no other educational institution in the world has? Do we pass on an enthusiasm to our students, as we cannot help doing, if we have it ourselves? Is the first vision of the use of the Academy as clear to our eyes as it was to our Founders, and even clearer, because we have proved, through our studies and work, that it was a true vision? Do we stand on our own ground, and judge those other green fields from our own viewpoint? Or are we over on the enemy's ground, viewing our work from his point of vantage? A New Church student attending an outside College once said to me: "How do you, in Bryn Athyn, view such a point?" mentioning a well-known scientific position. "We, in our College, are taught that it is so and so." I stopped him, saying: "Change your pronouns, and I will discuss the matter with you." He laughed, and repeated the question: "We, in Bryn Athyn, are taught so and so on such a subject, while they, in the College I attend, teach so and so. Explain why we hold such a position? "The change of pronouns cleared the atmosphere. A talk in the most friendly and affirmative state followed, and our position was established.

     Do we, in our conversations with those who come back to us with their problems, try to explain away our position? Or do we stand on our own ground, and show them the snake in the grass of the field they have been in, where it is hidden by the rank growth of that grass and the camouflage of the snake. This cannot be done by means of dogmatic statements. We must see and know our own position clearly. If we do, our conviction will carry conviction with it. People are never moved by one who tries to put over something that he does not really believe himself.

     The success of the first years of the Academy's work,-feeble as its efforts and crude as its methods may seem, when we look back upon them,-was due to the belief in the work by those who were doing it, and the belief of those patronizing it. Parents believed that what the young people were getting Was more valuable to them than what they were missing.

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     Again I ask: Do we really and truly believe in those aims and purposes? Do we believe that the work we have done in the past has in any measure creditably fulfilled those aims and purposes? Are we to-day worthy inheritors of the heritage left to us? Do we look with growing enthusiasm to the coming years, filled with the hope that, through the efforts of distinctive New Church Education, our Church shall be established, and the promise fulfilled that she shall become the crown of all Churches, possessing as her dominion the whole earth? Do our patrons share in this enthusiasm? Do our ministers keep alive an enthusiasm for this work among their people? Are we all growing and widening in our power to visualize the way in which this work is to be done? Or are we resting secure in the fact that, having once been convinced that New Church education was useful and necessary, we have allowed ourselves to lessen our power to make this true?

     It is only by thought and study that the applications of our revealed truth to every study may be discovered, and the way in which these may be adapted to the states of the children we are teaching. These studies will Open up such marvels, hour by hour and year by year, that their power will bring us to our knees, in adoration before our Lord's revelation of Himself in the wonders of His creation. As we grow in the understanding of these wonders, and come into a rational grasp of their uses in our everyday life as students and teachers, it will vitalize the work we are doing and ourselves as well. Our faith will become alive and glowing from the fire of our zeal, and we will determine that no enemy shall take our heritage from us, or from posterity.

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STORY OF CREATION 1923

STORY OF CREATION       ERNST DELTENRE       1923

     A REPLY TO THE REV. W. H. ALDEN

     Editor of NEW CHURCH LIFE:
The Word is the source and origin of all truths "All truth, even natural truth, is in the Word and from the Word, even though men know it not." (Bishop W. F. Pendleton in NEW CHURCH LIFE, 1901, p. 288.) All truths are derived from the Divine Wisdom and are the Divine Wisdom on their respective planes. A contradiction among them would involve a contradiction in the Divine Wisdom, and this would imply an annihilation of the latter, and of all creation with it. Swedenborg accordingly says: "Natural truth and revealed truth, though distinct, are never contradictory. (E. A. K. II: No. 217). From this I have concluded that when we happen upon new philosophical or scientific theories, we should confront them with Revelation, and if they do not agree, lay them aside. This is precisely what the Lord Himself teaches in the Arcana Celestia, where we read: "Whosoever wishes to be wise, not from the world, but from the Lord, says in his heart that one must believe in the Lord, that is, in those things which the Lord has spoken in His Word, because these are truths; and from this principle he thinks. He confirms himself by things rational, scientific, sensual and natural, and those things which are not confirmatory he lays aside. (No. 128. Italics mine)

     But right here our excellent friend, the Rev. W. H. Alden, evokes the specter of the Spanish Inquisition. The Inquisition put under the ban of its systematic Persecutions the originators of views that were adjudged heretical on account of the interpretation which the Roman Catholic Church had given to revealed truths. As a result, to cite one example, the Copernican system, though in no wise contradictory to Revelation, came under the ban of Rome, because Rome looked with ill-favor upon the idea that our earth should be reduced to the role of an ordinary planet.

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Starting from the premise that the "end of creation is the human race," Rome, after erroneously interpreting this, concluded that our little planet must be the center of the universe. Copernicus was therefore placed under the ban.

     It would be easy to cite many other such examples. But that is not the real issue. And so I will ask Mr. Alden to give me a single instance of a system of genuine truth that is not in agreement with Revelation. By Revelation here I mean in its sum total, or such Revelation as the New Church possesses. The interpretation of a natural fact may be contradictory to Revelation; and even the erroneous interpretation of a revealed truth may be contradictory to natural truth; but "natural truth and revealed truth, though distinct, are never contradictory." (E. A. K. II: No. 217.) This is self-evident. To deny it would be to deny Divine Order.

     In the course of my article entitled "The History of Creation," I wrote that order required that Swedenborg be introduced into a knowledge and understanding of the two lower senses of the Old and New Testaments, prior to his coming into the two higher senses; and that it was not Possible for him to attain to such knowledge and understanding by his own resources alone. I accordingly said that Swedenborg must have received a knowledge of the internal historical sense by means of a Revelation, and that this Revelation is contained in the Adversaria. Mr. Alden felt obliged to protest against these assertions.

     Yet a merely superficial survey of the Adversaria is sufficient to show that it is a mystical work, that is, a Revelation. Is fact, over and over again we find therein such pointed statements as: "This is the mystical sense"; "this was written by my hand as an instrument"; "the mystical and spiritual thing involved here is," etc. As it is beyond peradventure that the things contained in the Adversaria are a Revelation, the point for us to determine is the nature of this Revelation. Are we in the presence of an Immediate Revelation, or simply of a particular revelation? (See my article on "Universal and Particular Revelation," in NEW CHURCH LIFE, November, 1922, p. 615.)

     From a letter written by Swedenborg in 1771 to the Landgrave of Hesse-Darmstadt, and confirmed by a second letter to Thomas Hartley, we learn that the Lord appeared in Person to Swedenborg in 1743, and commissioned him to give to the world the Revelation of the Lord's Second Advent.

310


The date of Swedenborg's call is therefore well established. Besides, in the True Christian Religion, No. 779, Swedenborg avers that, from the first day of this call, he received everything from the Lord; and further, we read in the Apocalypse Explained, 1182, that everything which came to Swedenborg from the Lord was written, but what came from the angels was not written.

     Kind readers, note that Swedenborg began to write the Adversaria in 1746, and finished it in February, 1747. Note further that, in June or July of the same year-1747-Swedenborg penned, as a Preface to the Schmidius Marginalia: "Now for some years I have spoken almost continuously with spirits and angels, and they with me. Thus have I been instructed . . . concerning the doctrine of true faith, and concerning the interior and more interior sense of the Word, as well of the Old as of the New Testament." Note, finally, that, in a marginal note in the Index Biblicus, dated August 7, 1747, Swedenborg asseverates that he then for the first time, by virtue of a change of state, was introduced into the celestial kingdom.

     Now what does all this prove? It proves: (1) That when Swedenborg wrote the Adversaria, his mission as revelator had already begun. (2) That Swedenborg was introduced successively into the three heavens, and hence must have been introduced successively into the internal historical sense, the spiritual sense, and the celestial sense of the Word of the Old and New Testaments.

     Inasmuch, then, as prior to July, 1747, Swedenborg had been introduced into an understanding of the literal sense, the internal historical sense, and certainly to some extent into the spiritual sense, am I not fully within my rights when I maintain that the Adversaria must surely contain the Revelation of the internal historical sense, which Swedenborg, in his preface to his marginal notes on the Bible, calls the "interior sense?"

     The fact that Swedenborg, in the History of Creation, does not impose upon the faith of the reader his theory as to the origin of man by means of the vegetable kingdom, does not invalidate the rest of what he says. Quite the reverse.

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Is it not his meaning that though this theory, while yet in agreement with Revelation, is not part thereof, everything else there recorded is sure and indubitable?

     All Immediate Revelations are the Word. Yet these Revelations are the Word on different planes, and are consequently distinguished from one another by degrees of eminence. There is a gap of a degree between the Mosaic and Christian Revelations. So also the Revelation of the internal historical sense of the Old and New Testaments, given in the Adversaria, is not on the same level with that given after Swedenborg was introduced "into the celestial kingdom." Yet here we meet again the law of Divine order as to the agreement among truths. The various kinds of revealed truths, like the various kinds of truths in general, can have among them no discordances that are not merely apparential or illusory.

     The canonicity of the Apocalypse was not generally ratified by the Christian Church until the end of the fourth century (at the Council of Garthage, 397), though it had been accepted theretofore by the most prominent theologians, such Epiphanes, Origen, Clement of Alexandria, and others. History has the habit of repeating itself, and it would not be surprising to see the General Church some day enlarging its canon to include all the theological writings given through Swedenborg, as far back as the year 1743, when he first received his call to be the Evangelist of the Everlasting Gospel.
     ERNST DELTENRE.
GENESIS ACCOUNT OF CREATION 1923

GENESIS ACCOUNT OF CREATION       ERNST DELTENRE       1923

     A REPLY TO MR. EVENS

Editor of NEW CHURCH LIFE:
     Contrary to the assertion of Mr. William Evens in your March number (p. 171), I did not attempt, in my article entitled "The Story of Creation," to Prove that the 1st Chapter of Genesis is a true account of the creation of the natural universe. There is a misunderstanding. What I stated was, that the subject of the four senses of the 1st Chapter of Genesis is one and the same, namely, "Creation." Further, that the supreme or celestial sense treats of Divine Creation par excellence; that the spiritual sense treats of the new creation of man, in general and in particular; that the internal historical sense treats of the actual mode of the creation of the world and of mankind (i.e., of the true cosmology and the genuine anthropology); and finally, that the literal sense treats of the creation of the world according to appearances.

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The literal sense being the basis and containant of the three interior senses, it is consequently the basis and containant of the true and genuine cosmology, which is the subject of the internal-historical sense, and which is set forth in Swedenborg's History of Creation.

     That there is thus a single subject treated of in the 1st Chapter of Genesis, is a teaching that is neither new nor heretical; for it is logical and self-evident. Arcana Celestia No. 8891, quoted by Mr. Evens, ought to be read and meditated upon in the light of De Verbo xiv, where we read: "In order to understand the difference between the three Words,-the natural, the spiritual, and the celestial,-take, for instance, the 1st Chapter of Genesis, where it treats of Adam, his wife, and the Paradise. In the natural Word, which is in the world, the creation of the world is described, the first creation of man, and the earthly enjoyments and delights of man and of the world; but in the spiritual Word, which is with the angels who are in the spiritual kingdom, these things are not meant; but in the 1st Chapter is described the reformation and regeneration of the men of the Most Ancient Church, which is also called the 'new creation.' But in the celestial Word, which is with the angels who are in the celestial kingdom, in the 1st Chapter is described the glorification of the Human of the Lord."

     I should suppose that this quotation from De Verbo ought to be sufficient proof of the perfect orthodoxy of the doctrine set forth in my article, but which Mr. Evens seems to condemn as among "new doctrines, which are very apt to be heresies." For he closes his communication with the warning that "this continual looking for something new, . . . . evolved from obscure passages in the earlier works of Swedenborg, is fraught with danger to the New Church."

     Now I do not believe that there are theologians in our Church who are thus "continually looking for something new" in any sinister sense. But I do know that there are many theologians who are continually looking toward a better, a clearer, and a deeper understanding of the Heavenly Doctrines, and who sincerely and justly believe that, in order to attain this end, they must follow the path traced by the revelator himself under the guidance of the Lord.

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In this manner, they "go down into Egypt,"-into what is meant by "Egypt" in a good sense,-"namely, to the philosophical writings of Swedenborg. Even those who are born in Canaan need the vessels of Egypt to keep their vintage of spiritual truths. (A. C. 1462.)

     There is an actual danger to our Church, however, in the phobos,-the fear or apprehension,-of what is new or seems to be new. What would become of our theology, if our theologians were unduly restrained by the anathemas of those who are suffering from this kind of phobos? No further progress in the knowledge of spiritual things would be possible; our theology would be doomed to remain definitively fixed and congealed, and would soon be reduced to a state of inertia. An inert or dead theology may be suitable to a moribund or dead church, but not to our most living and most glorious General Church.
     ERNST DELTENRE.
GENERAL ASSEMBLY INFORMATION 1923

GENERAL ASSEMBLY INFORMATION              1923

     The Immanuel Church will provide for the housing of all guests. Mr. Louis S. Cole, in charge of the arrangements, would appreciate an early return of the questionnaire cards which have been sent to all members of the church. In the larger societies, these cards may be given to the representative of the Assembly Committee.

     Meals will be provided from Monday, June 18th, to Monday, June 25th, inclusive, at a rate not to exceed $250 per day. This rate includes all Banquet charges. It may possibly be less, as it depends upon the number in attendance.

     Check all baggage via C. M. and St. P. Ry., to Glenview, Ill.

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Church News 1923

Church News       Various       1923

     ARBUTUS, MD.-The 235th anniversary of the birth of Emanuel Swedenborg was celebrated on Sunday evening, January 28th, at a meeting of The Baltimore New Church Reading and Social Circle, held at the parsonage in Arbutus. True Christian Religion No. 846 furnished the general subject for the occasion. In this remarkable number is recorded how, on a certain occasion, the wise in a heavenly society asked Swedenborg: "What news from the earth?" He replied: "This is new, that the Lord has revealed arcana which exceed in excellence the arcana hitherto revealed since the beginning of the Church." Being asked what these were, Swedenborg outlined seven of the cardinal things now revealed in the Writings, and each of the members of our Circle had been requested to prepare an address on one of these subjects. The addresses were interspersed with toasts, fittingly honored, and with songs from the Song Book. A very pleasant and instructive evening was thus spent. Eight Circle members and four visitors were present.
     B. R.

     COLCHESTER, ENG.-On December 12th, the usual monthly social was held. Mr. Alwyne Appleton read the "Courtship of Miles Standish," and this was followed by a "kitchen shower," enacted after the American pattern, for Miss Wheeler and Mr. J. F. Cooper. The gifts comprised twenty items, some being accompanied with humorous rhymes which created much amusement.

     Our Christmas service was held on December 24th, at which offerings were made to the Building Fund and other uses. The New Year's social came on December 30th, with our Pastor presiding and Mr. Alwyne Appleton acting as toastmaster. Responding to the toast to "The Church," our Pastor spoke of the necessity of a true vision, if the Church is to increase in intelligence and wisdom. Other suitable toasts were honored, and the evening was filled out with a play, songs, dancing, etc., concluding at midnight with the singing of "Auld Lang Syne."

     The annual meeting of the Society was held on January 8th, our Pastor presiding. In addition to the Pastor's Annual Report and the routine business, social features and instruction marked the occasion, taking the form of a feast of charity at which the Pastor delivered an address on "The State of the Church." In this, he was fearless and to the point, and while commending much successful effort during the year, warned us of the dangers of self-satisfaction on that account. In part, he said: "We do not know what may be the nature of our work spiritually, or in the spiritual world. But this we may know, that we are not to be content with what we are now doing. It is true that every member of the Church has been loyal, but no less has been expected. It is also true that all have supported the work, which has gone on smoothly and efficiently within its narrow limits, but this has been no less than everyone's duty. I appreciate the efforts of the members of the society-very commendable efforts-but I am not blind to our mistakes, failures, and deficiencies, and I would not wish you to be blind to them either. We must not allow ourselves to become self-satisfied. We are pretty well satisfied with the amount in our Building Fund, with the strenuous efforts we have made for it, and we exchange congratulations. But let us beware lest we go too far in such thoughts, unmindful of our limitations. Rather let us increase our efforts to do more completely and perfectly the work of the Church."

315


A discussion followed, toasts were honored, and it was felt that the new form of our annual meeting was more in line with use and order.

     Swedenborg's Birthday anniversary was celebrated on January 28th, with 39 present, including 13 visitors from London. The occasion was both stimulating and instructive, the program being along new lines, and the variety of topics maintaining a lively interest to the end. Our Pastor opened with short references to the earlier works of Swedenborg, Showing the special preparation for his mission. Then followed the reading of papers as follows:

     Mr. J. Potter read a paper on Loyalty to Swedenborg's philosophy and Science," by the Rev. E. E. Iungerich; Mr. A. H. Appleton read "The Principia Doctrine of Creation," by Bishop W. F. Pendleton Mr. F. R. Cooper, "The First Celebration of Founder's Day," by Bishop W. F. Pendleton; Mr. J. F. Cooper, "The Mission of the Academy," by Mr. Randolph W. Childs; and Mr. A. J Appleton, a Paper on "The Value of Higher Education," by Mr. Harvey Lechner.

     The reading of these addresses, as we ate and drank of the good things provided, conduced to a harmony of thought and an interior delight which gladdened the hearts of all. The toasts and responses were too numerous to give here in full. During the evening a message of greeting and goodwill from Messrs. W. E. Everett and N. Motum, of Gt. Saling, was heard with due appreciation. We are unanimous in declaring that this was one of the best celebrations we ever had.
     F. R. COOPER

     THE CHURCH AT LARGE.

     The Rev. Arthur G. Wilde, Pastor Of the Argyle Square Society, London, arrived in New York on January 17th for a two months' visit in the United States, during which he preached for a the New York Society and delivered addresses in other cities.-Messenger.

     Mr. Preston, M. Bruner, of St. Louis, Mo., died on December 29, 1922, at the age of seventy-seven years. He was the pioneer granitoid cement sidewalk builder of the United States, first using the process in 1878.-Messenger. Our readers will recall Mr. Bruner's communication to New Church Life in April, 1920, on the subject of "Celestial Spiritism."

     The Honorable Job Barnard, for twenty years Vice-President of the General Convention, passed into the spiritual world at his home in Washington, D. C., on February 28, 1923. He was a retired Justice of the Supreme Court of the District of Columbia, and was buried in the National Cemetery at Arlington, Va., with full military honors. Messenger,

     The General Convention will meet in Washington, D. C., this year, beginning on May 12th. The Program has been so arranged as to "focus attention on what the New Church teaches concerning the Divine Humanity of the Lord Jesus Christ, and what importance that teaching has for human behavior today, individual and social. The theme of the Convention will be the words to Thomas, 'My Lord and my God!'"-Messenger.

     From the New Church Messenger of April 4, 1923, we learn of the progress of the New Church in the Philippine Islands, where it seems to be meeting with some opposition from the Roman Catholics. The Christmas celebration included some dialogues under the title, "The Triumph of the Truth," which were a "representation of certain facts concerning Romanism as compared with the Gospels, with conversations relative to such doctrines as the worship of images, the hearing of the Mass, etc." The same number contains an account of the organization of a New Church group at Konstanz, Baden, Germany and speaks of a "new and enthusiastic student of Swedenborg who has begun active effort in Buenos Ayres to make the teachings known in Argentina."

316




     The New Church Mission in the Philippine Islands has suffered a distinct loss in the sudden death of the Rev. Ildefonso Agulo, whose activities in spreading the Doctrines have been noted before in these columns. Under the auspices of the General Convention, he was General Pastor in the Philippines, and Pastor of the Manila Society, this society having been organized and developed almost entirely through his energy and good judgment. He also conducted regular school for the training of ministers. He was engaged in secular work, and received no financial remuneration for his church activities. (Messenger, April 18.)

     SYDNEY, N. S. W.-It is a long time since you received a report from Sydney (September, 1922), which not been due to inactivity, but rather to the strenuousness of life with us.

     The fancy-dress social, referred to in my last, proved a success, most of the children coming so attired. This was held on July 11, the anniversary of the founding of our society. Other socials were held for the children during October and November. Owing to the many attractions in Sydney, it is very difficult for the Church to maintain a social life that compares favorably with them. By perseverance, however, we hope to obtain good results, even though they be small.

     Our Christmas celebration was held on Sunday the 24th, the service including a procession of the children carrying flowers, and the singing of "Holy Night" closed by a quartette of little girls. The Pastor's address, on the text from Matthew 2:1, 2, concerning the wise men, explained the causes of the Lord's coming in ultimates, and its relation to man's regeneration. During the evening of the 25th, the children had their usual Christmas tree, and were very much pleased with the gifts they received. Christmas hymns were heartily sung by all present.

     Our annual picnic was held on February 24th at National Park, a delightful reserve reached by rail, where we spent the day in the enjoyment of boating and swimming. It was pronounced our most successful picnic.

     Our Sunday services, Sunday School, and Sunday Reading Class, have been regularly maintained. The attendance at services is somewhat less than formerly, but at Sunday School has been increased by new scholars and a very regular attendance. The Reading Class has completed Heaven and Hell and Divine Love and Wisdom, and has begun the work on Divine Providence. At this class the attendance is not good owing to the distance the members are obliged to come in the evening.

     Our Pastor, the Rev. Richard Morse, is now devoting all his time and energy to church work, having ceased his secular duties at the end of the year.
     M. M. W.

     KITCHENER, ONT.-Good Friday was observed by a special service in the evening commemorative of the Lord's Passion. The Pastor spoke of the wonder of the Divine Love, that it should cause the human to suffer so much for the sake of the human race, taking as his text, "It pleased the Lord to bruise Him." On Easter morning, two services were held, the first one being for the children. At the adult service the choir sang the 90th Psalm which had been specially prepared for the occasion. This is the first time it has been sung here, I believe, and it was very much enjoyed. At this service Miss Margaret Scott and Miss Dorothy Kuhl made their Confession of Faith.

     The following Monday evening we held a special celebration with a sauerkraut supper. Though it be as plebeian as corned beef and cabbage, there are no "Maggies" in Kitchener; at least none were heard amid the general approval voiced after the meal. And still further enjoyment was derived from the "really new" progressive contest games that followed, and by the winners of the chocolate roosters. Dancing, interspersed with recitations and songs, concluded the evening.

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     We have also to record the dance on St. Valentine's Day, with its novel methods of securing partners, and the "Box Social" on St. Patrick's Day, or rather March 16th. The boxes brought by husbands and other escorts were disguised by many paper wrappings put on by the committee, and then auctioned off to the male bidders. This afforded much fun, as did the opening and emptying of the boxes, each purchaser sharing his with the lady whose name was inside. A piano player had been engaged, and the evening ended with dancing.
     G. K. D.

     TORONTO ONT.-On March 16th a St. Patrick's Day social was held, being in charge of Mr. and Mrs. Frank Longstaff. Everything was white and green-Irish-and the Committee had made programs for each guest. The dancing was interspersed with "stunts" which included a "joke contest" won by Mr. Robert Carswell despite his Scotch origin. A dancing contest was won by Mr. and Mrs. Cyril Bellinger. Mrs. Longstaff sang some Irish songs that were greatly enjoyed.

     At the weekly Supper on March 19th, we had a round-table discussion of the subject of "Social Life within the Church" which proved highly interest in. The day was the coldest March 19th in Toronto since 1885, the thermometer registering 5 degrees above zero with a high west wind. It has been very severe winter, and seems loath to depart. This, with a great deal of sickness, has reduced attendance at services decidedly.

     On March 23d, Polyopera gave its big dance of the year. The room was artistically decorated in yellow and mauve, and we had a five-piece orchestra for the dancing, with dance cards inscribed with a large "P" furnished by one of the members.

     Our Easter celebration began with the customary service for children and adults together on Palm Sunday, the children entering in procession, carrying banners and daffodils, and singing. 110 persons were in attendance, and the sphere was delightful. On Good Friday morning 58 of our members attended a service in the Chapel, the sermon being on "The Lord's Last and Greatest Temptation." For Easter Sunday, the Chapel was decorated with Easter lilies, roses, and spirea. With an attendance of 91, the sphere of love and worship was very strong indeed.

     On April 6th, the local chapter of Theta Alpha, assisted by the young ladies of the society, presented the play entitled, "The Ladies of Cranford," which proved the most artistic production that we have given in recent years. A pure character study, devoid of plot, the play depended for its success wholly upon the ability of the actresses, and this was not lacking, under the direction of Mr. C. Ray Brown, supported by the Melbourne Choir. About forty friends from the College Street Society honored us with their presence. The sum of $48:50 was realized, to be used in connection with sending our girls to the Schools at Bryn Athyn.
     K. R. A.

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TREASURER'S REPORT- FEBRUARY 28TH, 1923 1923

TREASURER'S REPORT- FEBRUARY 28TH, 1923              1923




     Announcements.




     GENERAL CHURCH OF THE NEW JERUSALEM.

     The following tabulation reports the total cash received by the General Church during the nine months from June 1st to February 28th inclusive. The "potential contributors" are the members of the Church where each married couple is counted as one member.

                                             Potential Actual
                                        Contri-           Contri-      Percent-
Districts                              butors                Butors      age           Contributions
Glenview                    74                51           69           $272.64
Bryn Athyn                              200                112           56           2120.48
Sweden                                   52                28           54           53.01
Ohio                                   64                29           45           349.50
Cincinnati Society                                                                 12.     
Pittsburgh                              52                22           42           321.75
Pittsburgh Society                                                  1.50
Pittsburgh District Assembly                                                       35.36
Pennsylvania                         44                14           32           65.50
Renovo Circle                                                  16.70
Erie Circle                                                       16.95
Kitchener, Ont.                     63                20           32           73.50
Central States, U. S. A.               40                11           30           87.65
Southern States, U. S. A.               61                18           30           369.25
Baltimore Society                                                  5.
Pacific States, U. S. A.                    39                11           28           73.35
Toronto                              66                17           26           321.25
Toronto Society                                                                 60.03          
Mountain States, U. S. A.           28                7          25           49.
Other Districts                              17                4           24           21.54
Sydney Society, N. S. W.                                             4.44
New York City                     37                8           22           108.50
Canada                    71               14          20          26.
Eastern States, U. S. A.                    39                7           18           61.25
Chicago                              46                8           17           26.
Chicago, Sharon Church                                             27.41
Chicago District Assembly                                                       65.57
Philadelphia                         96                7           15           38.25
South Africa                         25                2           8               20.
Great Britain                    105               6          6          92.29
British Assembly                                                  14.40
London, Michael Church                                             12.38
Kilburn, England, Circle                                             2.25
Continental Europe                    54                         1          2          2.
The Hague, Holland, Society                                         1.75
South America                         53

Rio Janeiro Society                                                  100.
                                    1276                398           31           $5050.20

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     Total brought forward          $5050.20
Special Contributions               3672.91
Contributions to Weekly Sermons     305.47
New Church Life Subscriptions     1064.49
Interest                    357.68
Sundries                    73.
Total Cask Receipts for all Purposes     $10523.75

     The total expenditures for the fiscal year to date have been $13,188.38, giving a Cash Deficit of $2,664.63. The estimated expenditures for the remainder of the fiscal year are $3,449.33. Against this, there are accounts receivable of $2,474.57 The unprovided balance of $97476, plus the Cash Deficit of $2,664.63, equals $3,639.39, which is the amount required in cash and new subscriptions before May 31st, 1923. Respectfully submitted, H. HYATT, Treasurer.
ELEVENTH GENERAL ASSEMBLY 1923

ELEVENTH GENERAL ASSEMBLY              1923

     Program

     GLENVIEW, ILL., JUNE 18-23, 1923

Monday, June 18 - 3:00 p.m.- Council of the Clergy
Executive Committee

Tuesday, June 19 - 11:00 a.m.-Opening Session-Bishop's Address
1:00 p.m.-Banquet
8:00 p.m.-Pageant

Wednesday, June 20th - 9:00 a.m.-short Service and Sermon
10:00 a.m. - 2d Session
11:00 a.m.- Address
3:00 p.m.-Meeting of the Corporation
Session of Theta Alpha

Thursday, June 21st - 9:00 a.m.-Short Service and Sermon
10:00 a.m.-3d Session
11:00 a.m.-Address
3:00 p.m.-Session of Theta Alpha
Session of Sons of the Academy
8:00 p.m.-Men's Meeting
Theta Alpha Banquet

Friday, June 22nd - 9:00 a.m.-short Service and Sermon
10:00 a.m._ 4th Session
Academy Day - 11.00 a.m.-Address
8.00 p.m.-Assembly Ball

Saturday, June 23d, - 9:00 a.m.-Short Service and Sermon
10:00 a.m.-5th Session
11:00 a.m.-Address
3.00 p.m.-Alumni Association
8.00 p.m.-Illustrated Address

     Sunday, June 24th - 11:00 a.m.-Divine Worship
4.00 p.m.- Holy Supper

     Monday, June 25th - 10:00 a.m.-Teachers' Institute

     For further particulars, see p. 313.

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TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923


NEW CHURCH LIFE
VOL. XLIII JUNE, 1923           No. 6.
     XIII.

A Watery Atmosphere.

     There is a complete atmosphere called the watery atmosphere, concerning which we read in Conjugial Love (n. 188), as follows: "The lowest atmosphere is watery, a higher is aerial, a still higher is ethereal, above which there is a highest." This last or highest is the atmosphere or aura of the natural sun. The other three are atmospheres of the earth. The watery atmosphere is spoken of in several passages of the Writings, and it is stated that there is also a watery atmosphere in the spiritual world. (A. R. 238, 290, 878). There are in universal creation five auras or atmospheres. The first is the aura of the spiritual sun, coextensive with the universe, spiritual and natural; the second is the aura of the natural sun, embracing the solar system; and finally, the three atmospheres of the earth,-the ether, the air, and the watery atmosphere. In some numbers, the watery atmosphere is omitted, and the natural atmospheres are spoken of as three,-the aura, the ether, and the air. (T. C. R. 32 and elsewhere.)

     The watery atmosphere, unacknowledged as such by modern science, is fully described by Swedenborg in the Principia. Like the particles of all the auras or elements, the particle of the watery atmosphere has an active internal or center of a higher degree, and an external or body of a lower. Its active internal is composed of ether particles, and its body of particles of water.

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These fall to the earth when the ether particles are withdrawn, by the process that is called condensation. The watery atmosphere, as it is in itself, is not visible to the eye. It exists even in the dearest sky. But when the descent or condensation begins, it first appears as clouds, and then as rain. This atmosphere is continually being formed by the power of the sun's rays, acting on the surface of the earth, through the agency of the ether.

The Indefinite.

     In the Doctrine, we are told of the finite, the indefinite, and the infinite. These are also terms in common use, but they receive from Revelation a fulness of meaning unknown before. The finite is that which has a limit, a border or boundary, which can be seen by the eye, or grasped by the imagination. The indefinite is that which has a limit or boundary, but such as cannot be compassed by the human mind. The Infinite is wholly beyond the reach of all the thought and imagination of man We can know that it is, but not what it is. The finite and the indefinite are in and of the created universe, but the Infinite is prior to the universe. It is God Himself in Himself, the Uncreate.

     As stated in the Arcana, "That is called indefinite which cannot be defined and comprehended by number; but still the indefinite is finite relatively to the Infinite, and so finite that there is no ratio between them." (A. C. 6232) Heaven is indefinite, and an image of the Infinite of the Lord (A. C. 1590); but neither human nor angelic thought can measure the extent of heaven, or perceive its boundary. The material universe is indefinite, but human thought can never reach its boundary, or describe its extent. The thought of men and angels will always remain finite. Human thought is even as the sight of the eye, which, extended into the universe, is dissipated before it reaches the border of the indefinite. (A. C. 6700.) In respect to the Infinite, man is as nothing. Our attention is called to the indefinite, that we may realize how far away we are from comprehending the Infinite.

Indifference.

     Indifference means literally to be without care, but it is mostly used to express a state of unconcern, or to regard a thing as not important, not worthy of attention.

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In matters of religion, it is involved in what is called agnosticism. The agnostic says he does not know, which means that he is unconcerned, is not interested, does not care whether there is a God or not, or a life after death. It is not important, So he turns away from it, and immerses his thought in the things of the world. This is the state meant by the words in the Gospel, "It were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the sea" (Matt. 18:6); profanation of the truth of the Word is thereby prevented. A man will not profane that which does not occupy his thought.

     The term "indifference" is used in the Writings in the sense indicated above, also the word "security," that is, careless security. "Security of life arises from the belief of an impious man that there is no life after death, or from the belief of him who separates life from salvation. . . . Every man who is in this security makes nothing of adulteries, frauds, injustice, violence, blasphemy, revenge, but opens his flesh and his spirit to them all; nor does he know what spiritual evil and the lust of it are. (D. P. 340, Second.) Such is state of the man who is indifferent to the spiritual truths of the Word.

     In the New Church, indifference to spiritual things would be a positive danger, and its increase would threaten the existence of the Church. For the Church grows by interest in the spiritual things of Doctrine, that is, by the growth of the spiritual affection of truth. But indifference in the Old Church is a help to the New. In the unconcern of the outer world, there is safety. (See below.)

Help from the World.

     The New Church cannot be established without help from the outer world. Although there are a host of the insidious falsities of evil working for its destruction, still there are many things that contribute to its unbuilding, such as civil law and order, political freedom, science, education, literature, the ritual of churches, scientifics of every kind. The Lord is using all these, and many more, for the help of the Church, though unknown to the doers and administrators of them.

     This is expressed in many passages of Scripture, as explained in the Writings; as, for instance, these: "The earth helped the woman." (Rev. 12:16. A. R. 564; A. E. 764)

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What is said of the midwives. (Gen. 35:17, 38:28; Exod. 1:15. A. C. 4588, 4921, 6673.) "Make to yourselves friends of the mammon of unrighteousness." (Luke 16:9D. P. 250; A. E. 242, 430, 700.) the borrowing of the vessels of the Egyptians (Exod. 12:35, 36, A. C. 6917, 7770, and other passages of similar meaning).

     It is indeed a universal law that the external helps the internal; and the external is condemned if it does not perform its appointed office, as in these wards, "Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty." (Judges 5:23.) There is nothing that is not made to contribute its portion; if not, it is cut off as a useless branch. Even evil and hell itself, though unwilling, is made to labor in the work of establishing the Lord's kingdom. The very indifference of the world to spiritual things is a help to the church. (See above.) The human application of this truth, however, must be with prudence and circumspection. (See A. C. 197, 6398; A. R. 561.)

The Bones of Joseph.

     The desire to be buried in one's own land is illustrated in the case of Jacob and Joseph. The request of Jacob, made before his death, was fulfilled by Joseph his son. (Gen. 50.) And Joseph made a similar request for himself: "And Joseph took an oath of the sons of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence." (Gen. 50:25.) This was done by Moses, who "took the bones of Joseph with him." (Exod. 13:19.) "And the bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem." (Josh. 24:32.) These historical circumstances are not of importance, except as a part of a story for children, to interest them in the things of the Word; but they are of exceeding great value when viewed as to their spiritual sense. Joseph represented the internal of the Ancient Church, and his bones signified all that was left of that internal with the Israelitish nation,-dead bones. "'Joseph died,' signified that this internal ceased to be." (A. C. 6593) By his bones taken to the land of Canaan "is signified that there should be (with them in that land) the representative of a church, but not a church, . . . for otherwise they would have Profaned holy things." (A. C. 6592, 4289.)

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The state was similar with all the nations where the Ancient Church had been, so that, at the time of the Lord's coming, there was left only a remnant, signified by the bones of Joseph. Hence the church was transferred to the Gentiles. The state is similar at the end of every church, especially with the Christian Church now, at the time of the Lord's second coming. Its ritual, its science and philosophy, its literature, and all things of its civil and moral life, are as the bones of Joseph; its internal gone, and only a remnant of spiritual life remaining to constitute basis for the upbuilding of a new Christian Church, which will be the salvation of the human race,-beginning with a few, and gradually increasing to many. (A. R. 546, 547; A. E. 730, 732.) "For except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah."

Spiritual Good.

     It is important for the New Churchman to distinguish between spiritual good and natural good. In general, natural good is the good of this world, and spiritual good is the good of heaven, and is with those only who are preparing for heaven. There is no greater knowledge than the knowledge of spiritual good, except the knowledge of celestial good, or the good of love to the Lord, which is the same thing as the knowledge of the Lord Himself, and which is called the "pearl of great price." (Matt. 13:46.)

     Natural good is concrete, objective, visible to the natural sight, and the natural man knows no other good; and the simple, children, and the young, and all who are uninstructed, or who are without illustration or spiritual enlightenment, are easily deceived by that appearance of good, called "natural good" in the Doctrines. But spiritual good is abstract, internal, invisible to the natural sight. It is that good which is signified by the "hidden manna" and the "white stone," and "on the stone a new name written, which no man knoweth but he that receiveth it." (Rev. 2:17. A. R. 120-123; A. E. 146-198.) Strictly speaking the "hidden manna" is celestial good, and the "white stone" spiritual good; the former is within the latter, and both are invisible, wholly unknown to the natural man.

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     Spiritual good is also called truth, the good of truth, the good of life, charity, love to the neighbor, the good of the spiritual church, and is signified by "Israel" throughout the Word, and celestial good by "Judah."

Natural Good.

     The following is some of the teaching concerning natural good:-"Natural good is the good into which man is born." (A. C. 3469, 3518.)

     "Natural good is from parents,. . . but spiritual good is from the Lord." (A. C. 3470.)

     "Natural good from what is hereditary . . . may be compared to the good with the gentle animals." (A. C. 4988.) That is, it is a mere amiability without religion.

     "It is good without truth, thus without the Lord." (A. C. 3963.)

     "Spiritual good has its quality from the truths of faith,. . . but natural good is born with man. . . . Natural good saves no one, but spiritual good saves all." (A. C. 7761.)

     "The good which has not its quality from the truths of faith is not Christian good, but is natural good which does not give eternal life." (A. C. 8772.)

     "Those who do good from mere natural good, and not from religion, are not accepted after death, because there is only natural good, and not spiritual good, in their charity." (T. C. R. 537.)

     "In the other life, they are led away like chaff by the wind." (A. C. 8002.)

     "Those in natural good not spiritual are easily persuaded, insomuch that falsity appears to them as truth. . . . For it is good from nature, and not from religion. . . . Because they have done good like gentle animals devoid of reason, they cannot be protected by the angels." (A. C. 5032, 6208.)

     "Natural good, although it appears like good, still may not be good, but may indeed be evil." (A. C. 3408.) That is, it may be evil covered over by the appearance of good. In this case, it easily deceives and leads astray every one who is not grounded in the spiritual truths of the Word.

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SILENT OPERATION OF PROVIDENCE 1923

SILENT OPERATION OF PROVIDENCE       Rev. REGINALD W. BROWN       1923

     "The wind doth breathe where it willeth, and those hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the spirit." (John 3:8.)

     These simple, thought-inspiring words, the Divine poetry of which makes so subtle an appeal to the imagination, contain within them one of the most Profound laws of the Lord's Divine Providence. They embody the law that man cannot sensibly perceive and feel anything of the Divine influx, or of the Divine Providence.* The Divine influx and providence operates as it willeth, according to its own Divine laws, the effects whereof are as manifest as the sound of the wind in the trees, as they sway hither and thither, impelled by its invisible forces. But, even as the wind cannot be seen with the eye, still less the forces which impel it, even so the Divine influx and its operation cannot be sensed or actually perceived. The effects thereof thou seest, but thou canst not manifestly perceive or consciously sense the Divine nature and origin thereof.
     * This law is expounded as the Fifth Law of Divine Providence in connection with Apocalypse Revealed, nos. 1153 and 1154; also in Divine Providence 175-190.

     Few stop to inquire the whence and the whither of the winds and their invisible forces. They are not obvious to the senses. They remain more or less wrapped up in mystery. Especially was this true at the time the words of the text were spoken. Infinitely more profound, however, is the mystery of the influx of life, and of its operation. It is possible for the scientist to fathom the cause and Operation of the winds, because, after all, they are but natural, and within the ken of natural philosophy. Not so, however, the nature of the Divine influx, nor of the Divine processes by which it operates. These processes are forever hidden from the senses, and no scientific investigation can ever penetrate the mystery of them, so carefully does the all-wise Providence guard lest they should be perceived and felt by man. So it is in the regeneration,-with every one that is "born of the spirit."

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     The Lord forms man anew, creates a new spirit within him; yet man is not conscious, from any perception in himself, that the Lord is doing this wondrous thing; much less is he conscious of how it is being done. The spiritual man, so marvelously wrought, so harmoniously organized of parts far more varied and complex than those of that most perfect of all natural forms-the human body;-this spiritual man is not even seen, so long as man remains in this world. So hidden from view is it, that men deny its existence. The spiritual and Divine forces at work upon it are so universal, so subtle, so providentially concealed, that it is impossible to; feel them, still less to sense them as Divine. As far as sensation is concerned, all that takes place during the rebirth of the spirit is perceived and felt as though it were the result of man's own efforts, in response to his physical and social environment. According to the God-given order of things, he perceives and feels the inflowing Divine life as if it were his own, and the operation of Divine Providence as the working of human prudence. And the greater mystery of it is, that if this were not the case, a truly spiritual man could not be formed at all; there could be no such thing as regeneration; man would remain just as he was born, he would have no ability to change; in fact, he would not be a man at all. In truth, this order of things is the very foundation of that human freedom and rationality which makes man human.

     Yet, mark you,-notwithstanding this remarkable provision that man should not perceive and feel anything of the Divine influx and operation, but that he should have instead the sensation and feeling that he lives, chooses, and acts as of himself,-this sensation and feeling of living from himself is only an appearance-a mere appearance. Indeed, the first and most fundamental thing for man to know and acknowledge, in order that the rebirth of the spirit may take place, is that he does not live from himself, but from the Lord alone; that all power is from Him; that man's very freedom is preserved by the constant Divine restraint placed upon the evils of his will; that his rationality is dependent upon the light of Divine Revelation.

     No greater mystery ever puzzled human minds than this, that the all-powerful God of the universe should operate in so silent and unobtrusive a manner. Men crave some more obvious and perceptible manifestation. They imagine that, if they could only perceive and feel the working of Divine Providence, belief would follow.

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Many go so far as to argue that, if an omnipresent, omniscient, and omnipotent God existed, Be would make His universal presence more manifest to the senses; or if not this, that He would show greater wisdom by explaining the secret processes of creation more openly. They labor under the delusion that the world would be bettered, that it would be relieved of much suffering and anxiety, if an all-wise and prescient Being would only vouchsafe them the ability to foreknow events. They fallaciously imagine that a God having all power would manifest that power by bringing about changes in sudden and miraculous ways, instead of allowing events to take their apparently slow and cumbersome course according to the laws of nature. An omnipotent God, say others, would not permit evil, or, at least, would not allow men to remain in hell to eternity; on account of His omnipotence, think they, He would eventually make angels out of the devils themselves, much as the diabolical crew would be opposed to such a course.

     The omnipresent, omniscient, and omnipotent Creator and Preserver of the universe does none of these things. On the contrary, it is the universal law of His Providence that man should act as of himself, and that he should not perceive and feel anything of the ever-present, all-powerful inflowing life, or of the loving and all-wise Providence which controls, not only the greatest, but even the most minute things of the life of every man. Even as the wind, breathing where it willeth, the sound whereof thou hearest, but canst not tell whence it cometh, and whither it goeth.

     So evident is it that man has no unmistakable consciousness of the Divine presence, no self-evident sensation of the Divine influx and operation, no sensible perception of the constant leading of Providence, that the atheist is convinced that there is no God, no influx, no providence, but that all resolves itself to chance and human prudence. And yet the apparent ignorance imposed upon man, by virtue of the operation of the law of Providence which we have been considering, is the very thing which makes it possible for him to know and acknowledge God at all. For it makes possible the only knowledge and acknowledgment of the Divine influx and Operation consistent with the preservation of freedom and reason, in the only way in which human individuality would not be destroyed. This is what the atheist fails to see.

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     The knowledge of God is the first thing of religion. The acknowledgment of Him is the vivifying principle of spiritual life. To have any spiritual meaning, this knowledge of God must come to man in a form that he will be free to receive or reject; in a form, the acknowledgment of which appears to be based upon his own reason and initiative. Such knowledge must appear to come from a source outside himself, by means of mediate revelation. From revelation, and from revelation alone, he learns that there is a God, omnipotent, omniscient, and omnipresent; that man does not live from himself, as is the appearance, but from the Lord' alone; that there is a perpetual influx of Divine life, a constant leading of the Divine Providence; that man's very freedom is preserved by the unceasing Divine restraint placed upon the evils of his will; that his rationality is dependent upon the light of Divine Revelation. So far as am sensation is concerned, these processes are as the wind which "bloweth where it willeth, the sound whereof thou hearest, but canst not tell whence it cometh, and whither it goeth."

     It is difficult for man to realize that, if it were not for the operation of this law of infinite love and wisdom, man would be nothing but a lifeless piece of machinery; that will and understanding could not exist, human individually and personality would disappear; and that strange as it may seem, the very faculty of sensation, and the consciousness of existence, would be obliterated. Yet this is the truth. The miraculous gift of freedom and rationality depends fundamentally upon the universal provision that man does not perceive and feel anything of the operation of the Divine influx and providence. What is more, if he did perceive and feel that operation, instead of its making him more conscious of the existence and power of God, it would destroy in him the very consciousness of his own existence, and, together with that consciousness, all ability to perceive anything outside of himself. He would be reduced to a state less perfect than that of an animal. He would become like a plant or even a stone, which has no consciousness of its existence, and
is a mere receptacle of an influx which controls its unconscious and impersonal life. The consciousness of the all-pervading Divine presence and operation would necessarily overpower and do away with the appearance that man lives of himself; and without this appearance, it would be impossible to be individually conscious of doing anything.

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     Aside from this, if we were to suppose it possible for a man to perceive and feel how the Divine operated within him, and still retain the power of self-determination, he would then be in danger of interfering with the order and tenor of the workings of Providence. He could not help interfering, since the Divine Providence has regard to infinite and eternal things in all that it does, and human prudence would confound the vast, complex, and sublime order of things, by reason of its finite limitations. Imagine the diabolical power the evil would have, were they able to take advantage of an actual sense-knowledge of the operation of the Divine influx, and of the inner workings of Providence. The magical arts which would accrue would be far more subtle and insidious than any that have ever existed.

     It is not only in our inner sensitive life that the Lord does not manifest Himself perceptibly; that is to say, in such a way as to make it obvious that the effects produced are due to a Divine origin, and to no other; but the same thing happens in our relation to the world about us, and for similar reasons. The vast universe which Surrounds us, with all its diversified wonders, is the work of God, continually sustained by the unceasing presence and operation of His inflowing life. We are overpowered by the sense of its magnitude and complexity; the more we investigate, the more we are impressed by the unending diversity and beauty of its forms, and by the order and harmony of its activities, which unfold themselves unceasingly, day by day, year after year, century after century. And yet, with all its wonders, the Divine influx and operation therein is not obvious to the senses. There is not the least thing that furnishes direct evidence, either of the existence of God, or of the operation of His Divine life. So silently and imperceptibly, yea, so marvellously and wisely, does He inflow and operate! Examine, and you will find that the more universal and subtle the forces of nature, the more powerful they are, but the more they elude our senses. The wind, which so baffles the ordinary observer, is, in reality, one Of nature's more ultimate and obvious forces. What of the more subtle forces of heat, light, and electricity? What of magnetism?

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How ultimate and striking the manifestations of its power! A child can toy with it, can see and feel pieces of iron drawn together; yet there is no direct sense of the subtle mechanisms, activities, and forces which lie behind it, and cause it. How much more is this the case with gravitation! The stone falls; all terrestrial bodies have weight, and are held upon the earth; the great planets themselves are propelled and directed in their orbits by this, the most universal, and the mightiest of nature's forces. The laws according to which this force acts are the most exact and constant that are known to man; but its inner workings are so imperceptible, so far removed from the senses, that its real nature and operation still remain a profound mystery to science and philosophy.

     We see the effects of all these forces. They surround us on every hand. The experience of ages has familiarized us with their characteristic manifestations. Our knowledge of them is so extensive and so accurate that it has been possible, especially in recent times, to harness them in most devious and useful ways. Indeed, so great and accurate is our knowledge of them, that prediction has come to play a large part in accelerating the rapidity of scientific progress,-prediction of the weather; prediction of astronomic events; prediction of chemical substances which may be formed, and of the properties and uses they will have; prediction of the whereabouts of mineral resources in the crust of the earth; predictions of many other kinds, all depending upon the growing accuracy and scope of the knowledge of nature's forces and laws of action. And yet what is known, especially what is known of the real nature and cause of these forces, is just enough to make men eager to discover more, to make them more and more conscious of how much there is that they do not know.

     Herein lies one of the secrets of the Divine Providence, in acting so silently and mysteriously, even in the forces of nature. The further we penetrate, the more subtle the force we investigate, the more our active cooperation is demanded, the more we are required to reason as of ourselves; but in so doing, the more we may come to realize how limited and helpless we are of ourselves. The very provision that places so great a demand upon individual effort, upon human initiative, investigation and reason, although it is basic to the development of those characteristics which appear to be self-derived, and which exalt the sense of personal freedom and responsibility, yet is also necessary to the genuine realization of our limitations, our weakness, and our ignorance.

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It is, therefore, the ground of that genuine, because free and intelligent, humility which is the true measure of our acknowledgment and worship of God, and of our whole-hearted turning to Him for light and instruction.

     The Lord does not reveal the secrets of nature in such a way as to destroy man's active intellectual cooperation in discovering them. Indeed, the laws of Providence imply that the Lord reveals nothing which man can find out for himself, that only those things are revealed which man cannot find out for himself, and which may be of assistance to him in the exercise of his God-given faculties of rationality and freedom, as though they were his own. For this reason, discovery and progress will never cease. No matter how far man goes, infinite things remain. This is true, in its measure, of spiritual as well as natural things.

     The greatest problems of everyday human life, and of philosophy, have centered around what seems a paradox to the simple mind, namely, that He who in reality reveals all things, reveals nothing that man can find out for himself. Even those things which man cannot find out through any effort of his own, and which would never come to his knowledge if they were not revealed by the Lord, even these, the most important of all things, are nevertheless revealed in such a way that man learns about them as of himself through the doors of the senses. Yet there is no direct sensation of the things themselves. As has been said, it is so ordained that it is impossible for man to find out, from any sensation or feeling in himself, or from any appearance in the nature of the things about him, that there is a God, and that His influx and operation are universal. These are amongst the things which must be revealed, which cannot be knows without revelation. But the existence of God being revealed, all the marvels of creation confirm it. The source of life being acknowledged, and the fact of its influx and operation, the interest in its manifestations is enhanced; the delight in investigating its universal unfoldings is stimulated, the perennial springs of discovery ape opened up. God reveals all that is necessary to guide man in the search for truth as of himself. With such revelation as a guide, unending truths and applications concealed interiorly in Revelation may be brought to light through cooperative human effort; uses of every kind may be developed through the exercise of the individual freedom and the capacity for human reason which the silent operation of Providence, and the Divinely guarded mode of Revelation, make possible.

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     Men could never have learned anything about God, about spirit, or about life, by any natural or purely human means. All efforts to discover the existence and nature of Divine and spiritual things by means of purely sensuous and scientific methods have been vain and fruitless. Those who are not willing to acknowledge God and the spiritual world, because they cannot directly sense their presence and operation, are blind to the ways of Providence, blind to the fact that man has designedly been so created that he does not Perceive and feel the Divine operating within him, blind to the fact that human freedom and rationality depend upon the provision that man can only learn of the existence and operation of God, and of the spiritual world, mediately or indirectly by revelation, through the teachings of the Word.

     One of the most striking things that we meet with in the world at this day is the widespread effort to arrive at a knowledge of spiritual and Divine phenomena by direct experimental means, apart from Revelation. It cannot be said that there is nothing to be gained by psychical research. Such research, when conducted in the light of Revelation, will unfold the universal evidences of the operation of spiritual and Divine forces. The fallacy of it all lies in supposing that anything can be discovered which will make those forces obvious to the senses apart from Revelation.

     That which takes place during regeneration, during the reformation, rebirth, and progression of the spiritual man which is to live after death, as also man's ignorance concerning what is involved in the whole process, and concerning the small part that he plays in it, can best be understood by comparison with the corresponding formation, birth, and development of the natural body. There is no break in the correspondence, from first to last. As expressed by the Psalmist, we are "fearfully and wonderfully made, secretly and curiously wrought in the lowest parts of the earth." How marvelous the process! But how small our part in it! It is no more than when we cast the seed into the ground, and give it a little care. The growth, the structure, the life, the thing itself, does not come from man.

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Human power could not produce a blade of grass. Even full-grown man chooses but the cruder materials of his nourishment; the more essential elements of it, he rarely even reflects about. He eats and drinks; but a force over which he has no control takes charge of, selects from, and appropriates the nourishment, disperses it through the body, forms and renovates the multifarious tissues, and preserves the body in the order of its life. "it is as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring up, he knoweth not know."

     Yet despite the comparative nothingness of man's work, it is essential and necessary. The child could not be created or sustained, were man to neglect or abuse the little allotted to his care. So it is with everyone that is "born of the spirit." During regeneration, man cannot perceive and feel anything of the Divine operation within him. The ends of Divine Providence in the progression of the events of his daily life are not obvious. But, in all humility, he can know and acknowledge the Divine presence and operation, just as surely as he can know and acknowledge that the wind is blowing, from the sound, thereof in the trees.

     This knowledge and acknowledgment, from the Word of Revelation, is the seed which, by virtue of the secret, yet mighty, forces of the inflowing Divine life, may produce the reformation of man's understanding and the regeneration of his will. It is this acknowledgment which may change man's contemplation of the wonders of nature into the worship of God; which may change worldly sciences from means which close the understanding to the means which open it; the riches of the world from harmful, worldly obstructions to powerful agents for the furtherance of Divine ends; all the manifold uses of our daily life in this world into instrumentalities for the growth and development of the spiritual life within. Such is the power of a genuine knowledge and acknowledgment of God as the Creator and Source of life, and of a genuine trust in His all-merciful Providence. Amen.

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INTERPRETATIONS 1923

INTERPRETATIONS        N. D. PENDLETON       1923

     In his Journal of a tour to the Hebrides with Samuel Johnson, Boswell notes that "upon the road we talked of the Roman Catholic faith. He (Dr. Johnson) mentioned (I think) Tillotson's argument against transubstantiation: 'That we are as sure we see bread and wine only, as that we read in the Bible the text on which that false doctrine is founded. We have only the evidence of our senses for both.' 'If, (he added,) God had never spoken figuratively, we might hold that He peaks literally, when He says, "This is my body."' Boswell: 'But what do you say, Sir, to the ancient and continued tradition of the church upon this point?' Johnson: 'Tradition, Sir, has no place where the Scriptures are plain; and tradition cannot persuade a man into a belief of transubstantiation. Able men, indeed, have said they believed it.'" Boswell then adds, "This is an awful subject. I did not then press Dr. Johnson upon it; nor shall I now enter upon a disquisition concerning the import of those words uttered by our Savior, which had such an effect upon many of His disciples, that they 'went back, and walked no more with Him.' The Catechism and solemn office for Communion in the Church of England maintain a mysterious belief in more than a commemoration of the death of Christ, by partaking of the elements of bread and wine." (Boswell's Johnson, by G. B. Hill. Vol. V, p. 80-81.)

     Here Dr. Johnson faced the world-old question of tradition against the right of renewed interpretation, and took his stand squarely on the latter. "Tradition," he says, "has no place where the Scriptures are plain." To him the Scriptures were plain in not insisting upon so literal an interpretation of the words, "This is my body," as to command belief in an actual transubstantiation.

     Generally speaking, men are literal where the letter confirms their view; otherwise their interpretations are more liberal, appealing in some sort to a higher sense of inner meaning. All men of balanced mind realize the absurdities to which more literalism leads. They also know that, in every case, some interpretation is inevitable, and that there is need of an intelligent understanding of the real meaning.

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On the one hand, too severe literalism leads to the narrowest kind of dogmatism; on the other, an unbalanced or unguided interpretation dissipates the genuine meaning.

     Traditions are the gathered interpretations of the ages. Their real authority, however, in the last resort, depends upon their justice, and coming ages must of necessity pass this in review. As Dr. Johnson says, tradition has no place where the Scriptures are plain. There can be no inner conviction of truth where the mind is bound by fixed formulas of human devising. Each mind must see for itself in light, in that inward light which imparts freedom of thought and total conviction of the truth. Where this exists, there is indeed an attitude of reverence for the interpretations of God-fearing and God-thinking men of former ages but the right and the need of re-interpretation is ever paramount. For this, men go back to the sources,-for the basis of their thinking,-that is, to the revelation itself. To this there must be constant recurrence for the sake of spiritual rejuvenation. And even so a danger still exists, that loyalty to the fixed formula,-to the external form of statement,-may deaden the spiritual perception of its essence.

     Here the words of our Lord, that "the letter killeth," while "the spirit maketh alive," are ever applicable. Even Divine Revelation may be, and often is, perverted by a too literal, or, on the other hand, a too fanciful interpretation. These two tendencies have arisen wherever there is a sacred book, regarded as of Divine origin and verbally inspired. The Hindoos have so interpreted the Veda, the Mohammedans the Koran, the Jews their Scriptures, as well as the Christians their Bible. The interpretation of revelation is not only unavoidable; it is a continuing need and duty; only so are its precepts kept alive, and adapted to the changing conditions of advancing generations. But is there a sure mode whereby revelation may be interpreted in an enlightened manner? Is there any means of guarding against a distortion of its meaning in one direction or another?

     Perversions, of necessity, there will be, but also enlightenment. These things lie in the hearts of men. We confide in the knowledge that the seeker after truth for its own sake finds it in the degree that is needful. Where there are ether motives, obscurity arises.

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This is the unvarying story of humankind, and of the human mind. The seeker after truth for its own sake finds it sufficient unto his salvation. This is enough, and to the purpose. Truth exists under many aspects; but there is one truth, under whatever guise, and as a part of whatever religion, which always reveals itself with power to the seeking mind; this is the truth which leads to a good life. He that seeketh shall find. This is the never-failing law. Thus the real cause of the rectification or perversion of the formulas of revelation lies in the state of the human heart, its motives, its aspirations, its moods, for good or evil. Not, as many scholars have supposed, in the fact of revelation itself. The Divine Book is not responsible for the artificialities of interpretations.

     II.

     Allan Menzies, in his History of Religion, speaking of the change which came over the Jewish religion after the return from captivity, gives the following picture of the state of mind with the Jews at that time.

     "The divine will is now received by the people in the shape of a sacred book. They (the people) cease to look for the living voice of prophecy, and come to think that God has given them in the Torah a perfect and complete revelation. The book takes the place of the prophet, and in time also, to some extent, of conscience. A man ceases to think for himself what is right and good, and only asks, What does the law say? It is true that a great part of the book is taken up with ritual, with which the ordinary individual has not much to do; but he also believes that the whole of his own duty is to be found there in it, as is no doubt the case. We see from the 119th Psalm how beautiful a form religion may assume even under these terms, when the book in question is felt to be a spiritual treasure, and to speak the words of a living God; but the system of a book religion has in it the germs of very different fruits. The sacred book is believed to be an exhaustive directory of conduct, but to make it apply to the various cases that arise in practical life, it has to be interpreted, and deductions have to be drawn from it. It thus comes to give many a direction which does not appear on the surface. The secondary law, or 'traditions,' is thus founded, a system which calls for the services of a special class of students.

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The scribes who interpret the law and apply it to life obtain great influence, and become the virtual rulers of the nation; while no doubt guided in the main by the noble spirit of their religion, they are led by their system into many absurdities, and their casuistry even becomes at times immoral. They afford the classical example of the results which flow from the doctrine of verbal inspiration, thoroughly worked out, and the life of the Jews under them becomes highly unnatural and artificial, and tends to occupy itself with the husks instead of the kernel of religion." (See p. 207.)

     This indictment is largely deserved,-in fact, if not in principle. The Jews, by the extravagance of their literalism were led into many puerile absurdities. This, however, was because of a spiritual lack in themselves. The kingdom of God was not, in their minds, a spiritual kingdom, and hence they could not interpret the Scriptures in accordance with the laws of that kingdom, which none the less were represented or figured in their Scripture from beginning to end. Sot also, the difficulties in question did not arise from the doctrine of a verbal inspiration, but from a misunderstanding of its spiritual meaning. The Jewish idea of verbal inspiration, and also to a large extent the later Christian idea, was that, since the words employed were inspired by God, they were, in their external significance and bearing, absolute truth; not knowing that absolute truth may not be comprehended by men or angels, but must be veiled by many appearances, taken from the limitations and the fallacies of human vision. They reasoned that, if God so spoke, His words were absolute truth; and they sought this absolute, not by spiritual interpretations, but by literal exaggerations. Thus, in obedience to the command to keep the law ever "before their eyes," they wrote excerpts from the law upon little rolls and hung them upon their foreheads. To such extent did they go in their search for the absolute, in the meantime losing sight of the spirit of the law as taught by the prophets. In this, they did as those ancient ritualists who, in anxiety for the punctilious performance of the ritual, forgot its Divine purpose; insomuch that, in the end, the ritual became more important than the God; for the God was at length controlled or constrained by the ritual. The Hindoos, in this way, made a God of their ritual.

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     But extravagances may "ever be accounted as a reason against religion, nor do specious interpretations invalidate a sacred book. The real cause of error must indeed be sought out and removed. To mistake the cause is fatal. Malfruitage with the Jews did not arise from the fact that they possessed a sacred book of Divine origin, or from the fact that they regarded this book as verbally inspired. Verbally inspired it was. But the true nature of its inspiration was not known until it was revealed. Never has the Word been recognized as so fully inspired as it now is by the New Church, and never has the mind of man been so free from the dead weight of literalism. The new doctrine revealed, which recognizes grades in the appearances of truth in accordance with the degrees of created things, and their relations established by correspondence between lower and higher forms of truth, leaves the mind free to an amazing extent; free to bow with utmost humility in recognition of the verity and sanctity of holy writ; and yet free from the domination of the appearances of truth, of which the Scripture is largely composed.

     It is true that, after the returned Jews received the Torah, living prophecy ceased. It is also true that, prior to this, Israel was a forming, growing body, in the pattern of an unconscious spiritual model. The presumption is, that acceptance of the formulated law killed the spirit of prophecy, and put a stop to spiritual development. And it is held that this law (Exodus and Leviticus) was composed, or at least collected and formulated, during the exile. We need not argue with this last; it is known only that the Torah was brought from Babylon by Ezra, and read by him at Jerusalem before the returned exiles, who were in large degree ignorant of its provisions.

     Living prophecy ceased only when its work was done, that is, when the Scripture was complete and Israel had become as a formed vessel. Then that nation rested in the law, and as it were slumbered for several centuries; this doubtless for Divine ends connected with the generation and birth of the Lord in and of that people. When this came to pass, the Divine voice awoke the spirit of all past prophecy, and in His Person that prophecy was fulfilled. The inspired accounts of His life and works gave to the world a new Scripture, also born of Israel, indeed, but for the whole world.

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This new Scripture in turn became the subject of interpretation; in the process, creeds were formulated and traditions gathered, and the Christian Church passed through its cycles. The interpretations of the Christian Scripture in like manner ran the gamut from the severely literal to the highly fanciful. This until the end, when the derivation of doctrine, comparable after a manner with ancient prophecy, ceased. Then, after the formulation of the great historic creeds, followed a period of rest. These creeds gradually imparted to the Christian Church a rigid fixity of form. And this hard shell of more or less spurious doctrine, with which the church was environed, must needs be broken by a new orientation,-a new deliverance.

     III.

     This came with the second advent; and its rational doctrines in answer to the former questioning were given in place of the Christian creeds. The new teaching,-the Divine Doctrine,-was also, and of necessity, a new Scripture; itself, in turn, requiring interpretation, and this more and more as the day of its giving passed into the background of history, as the ever changing status of human affairs called for interpretative application of its principles, and as the changing values in the usage of words tended to obscure original meanings. All this called for, and will ever call for, the living voice to interpret and speak, as if anew, the message of the revelation. And here also, as of old, the same human tendencies became apparent. Interpretation inclines to the literal and its reverse; hence the continued need of the warning, given by the Lord in Person, that "the letter killeth, and the spirit maketh alive." If we rest in the mere formulas of the Divine Doctrine, we shall die. Nothing can keep the Church alive, save that which is signified by the "spirit of prophecy." The priesthood of ritual and external service is of order, but, by itself, it becomes but an official figuration which hardens into death, unless the vital spirit of enlightened interpretive teaching vivifies and makes new.

     This lesson we may well lake to heart, from that which came upon the Jewish Church when prophecy ceased, and from that which happened to the Christian Church when it ceased to derive: doctrine. Then there was an end to them. But with the Jewish Church, when prophecy ceased and the body became fixed and rigid, a further eventuality of greatest import was preparing,-that is, the birth of the Lord into the world; and a like thing was preparing in the first Christian Church, after the period of credal development, namely, the second advent.

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But the New Church has no like further objective. Doubtless this Church will also have its periods of spiritual advance and recession. That would be only human. But it has no outlook to a third general advent.

     We must, therefore, look to enlightened leading and teaching. In this, no man may send himself or another. For I speak not of that which is known as the call to the ministry; that call may mean much or little. The call is for that higher insight and leading which can come only by the Lord's ordainment, and of which no man knoweth, not even the man himself. The gift is apart from the man, aside from his proprial life. It is a gift from the Lord for service' sake, impelling to ends the man knows not of, and to spiritual benefits, without which the Church will languish for lack of nourishment; without which, the Church will fall into reliance upon its ritual observances, and abide in lethargic content with the external formulas of received doctrine. This last is a danger especially to those who have inherited the faith. Truth inherited is not a living thing, and it may never come to life. Only that is truly alive which has undergone temptation. By temptation there is renewal; something is lost, and something found, and made alive. During the temptation, it seems indeed that all is lost, that faith is no more; but afterwards the light of God is given. This is wonderful in our eyes.

     It is thus, and only thus, that man's faith is restored, is made alive. And such living faith is a potent thing in the human mind. Yet, for all that, the New Church is a "book religion." In this it is like the most, if not all, the world religions of history. Like them, it has a sacred canon of inspired doctrine,-a written revelation; and, therefore, it comes under the indictment quoted above, of having in it the germs of an unfortunate fruit, that, because it is a "'book religion," its effect will be to arrest the development of thought, that the mind will inevitably rest in the sacred formulas given, and there slumber, while the world at large passes on to other states and new intellectual issues. The indictment continues, that if and when a secondary body of doctrine is derived,-a group of new interpretations to apply to the new conditions,-a greater or less violation must needs be done to the original by these interpretations.

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(This is my own statement of the case.) A certain appearance of truth is here, since such things have happened in the past of ecclesiastical history, But we submit again that the difficulty lies in the state of the human interpreters, and not in the inscribed text.

     In the case of the final revelation of the second advent, also, there is a difference in this, that the older, the verbally inspired Scripture, is now interpreted, not by an analysis of its obvious meaning, but according to the law of correspondences, which frees the mind from the dominion of the mere literal sense. On the other hand, while the books of the New Doctrine are not verbally inspired after the old manner, yet the truth expressed is of internal inspiration, full and entire. But this fulness and entirety of inspiration belongs to the rational plane of thought. In this respect, the Writings are not only a new, but also a different kind of revelation, by which is given "direct approach," or unveiled instructions.

     Yet these revelations have their own ultimate, their defined formulas, which, in their own way, call for interpretive explanations. This becomes evident, not only because of passing time and changing state, but also because of the human need to enter, by study and rational thought, ever more deeply into the mysteries of faith. In the need of this advance to a more interior understanding, the priesthood finds its warrant and its function. The adaptation of the revealed truth to new states of life and new conditions of human existence involves its application thereto, and this is what is meant in the Writings by the "administration of the Divine law and worship," given as the work of the priesthood. This in addition to the teaching function, purely as such. Teaching provides, indeed, the more interior understanding of the mysteries of faith, but this is only half the work. There must be applied teaching,-the bringing forth and development of that truth which the times call for, and its application through the instrumentalities of ecclesiastical administration or government. Hence it follows that, in the New Church, as in all other Churches, there will arise a secondary body of doctrine, interpretive formulas,-to meet changing human needs.

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This is inevitable, and, as will be observed, it provides the required human stimulus to endeavor and progress.

     It is just this, therefore,-this inevitable necessity, that is held up as evidence of the failure of a "book religion," of a sacred canon of Divine origin; the point being, that a written revelation is adequate only to its day, that, almost at once, it passes into history and becomes a subject of interpretation to make up for its inadequacies; and that, to this end, ideas, often of an alien origin, are imported into it from without. Admit that these ideas may be in the main sympathetic, yet they are not inherently a part of the original. In consequence, many incongruities arise, and many perversions. It must be admitted that history affords examples of this process, whereby the final creed of a church differs much from its original revelation.

     Since writing the above, my attention has been called to No. 4120 of the Arcana, which gives a clear indication of the process of the doctrinal development which goes on in a church founded on revelation, as follows:-"Every church, in its beginning, knows only the generals of doctrine, for it is then in simplicity, and as it were in its childhood; but in course of time it adds particulars, which in part are confirmations of the generals, and in part additions (which, however, are not contrary to the generals), and also explanations to reconcile contradictions, and to avoid violence to the dictates of common sense."

     IV.

     But, in all this, shall we place the blame upon the fact of a written revelation, as being, of necessity, unequal to the future? or upon the disposition of the human heart to pervert? or upon the tendency to rely upon the "letter which killeth?"

     Two things here are clearly possible. An interpretation may indeed pervert and obscure, but, on the other hand, it may vivify and enlighten. If the latter, the church is exalted. Perversion is not a necessary consequence of interpretation, though it may be an ever-present temptation, especially where ambitious loves dominate, and where religion is made a means of dominion. Here lies the secret of the fall of churches, of the decline of religions, and the consequent perversion of revelations; here, and not in the fact that the revelation is written, and is competent to its day only.

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     It is an interesting fact, in this connection, that the first revelations were not written, but were continuous inner perceptions with each generation of men; and in this case the revelation and its interpretation were one. Men perceived the truth by an internal way. But with the decline, the human mind became outwardly constrained by the mandate of the law. This is the origin of external or written revelations; that is, that the mind might be outwardly bound by the commandments; and hence written revelation came increasingly.

     While this binding, as by fixed forms, was necessary, in providence it could never be made absolute. There was always room, and indeed need, for interpretation. Herein was preserved a certain internal freedom, along with the external binding. Thus we have the law Divine, delivered in fixed formula by inspired utterance and of Divine Authority. Yet this law, so delivered, must be understood; it must be interpreted. If wrongly, perversity follows, and destruction of its spiritual values. But if it be interpreted justly, the law is vivified, the mind enlightened, the church exalted, and the spiritual values of the law brought out and applied to life.

     Written revelation is indeed a binding of the external mind. For that purpose it was given, and this because the human mind cannot otherwise be stabilized politically or rectified spiritually. But it is not a fact that such a revelation stops all progressive thinking, or that it tends to debar intellectual development's, save in so far as it prevents this development from running wild and producing all manner of abnormalities. Instead, it guides the mind along the lines of universal order, and keeps it bound within the limits of truth,-the truth which is the law of God in His creation.

     Revelations were given in the beginning, with the first dawn of light upon human minds. When men began to write, these revelations were inscribed. Hence that which is called a "book religion" came with books; or a written revelation was coincident with the art of writing. Both came in providence with the need, and with that change in the status of the human mind signified by the Fall, that is, by the separation of the understanding from the will, and by reformation through the separated understanding; or by the development of intellectual powers which were capable of operating apart from the corrupt instincts of the will.

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This development took place slowly by means of outer contacts, and especially by certain revealed precepts, fixed in outward form and memorized, at length understood, and finally loved and lived. This mode was given in place of the first inward perception, which required neither memorizing nor understanding, that is to say, interpretation, but which caused a thing to be known simply because it was revealed in light and so perceived.

     It is, therefore, a fact that written revelations, or "book religions," did not belong to the first high order of human life, but were given as a secondary makeshift. Even so, there could have been no restoration for the race otherwise. And so we must accept this secondary order, and, by ever more enlightened interpretation, make of it a way of Divine illumination. We must accept it, even as the Lord Himself adopted it, as being now the way of order, the way of His address to man. He gives His Word to man as an expression of His will, final and complete; as such, man must understand it by just interpretations. Herein is the light given, and also human freedom. Man is not compelled to believe; he may, if he wills interpret revelation by human standards and human conceits, and thereby eliminate all Divine values therefrom; or he may open his mind in humility to the revealed Word, and thereby cultivate somewhat analogous to his original celestial perception, and so regain something of his lost powers of spiritual perception.

     If, then, the Word of God is according to man's understanding of it, it is clear that the vital things of revelation come to us through our interpretations. Yet the word "interpretation" suggests what is human and fallible. Even so, such interpretation may be guided, safely guided, we are told, by putting aside every ambition, save the love of truth for its own sake. Given this, and we shall have spiritual security.

     Interpretation is now not only every man's prerogative, but it is also the normal process of his thinking. And this process is even raised to a Divine method; for, of the written revelations given us, the one is essentially an interpretation of the other, from last to first. In the case of the final revelation, that it is an interpretation of all preceding revelations is perhaps its most obvious characteristic. The Writings are supremely an interpretation, and as such they are Divine. Apart from this affirmation, and without some realization of its truth, the New Church cannot be established.

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INFESTATIONS AND TEMPTATIONS 1923

INFESTATIONS AND TEMPTATIONS       Rev. E. E. IUNGERICH       1923

     PART I: THE INFESTATIONS OR PLAGUES OF EGYPT

     Man receives his body from his mother, plus certain tendencies of an evil heredity which may, however, be eliminated by regeneration. (T. C. R. 19; A. C. 1573.) From his father, he receives his soul (T. C. R. 92; H. D. 287; A. C. 10129), his sex (C. L. 229), and an hereditary evil which persists to eternity, and which can never be eradicated, though it may be softened in a posterity whose forebears "have lived in the good of the love of good, and perceived their joy and happiness in such a life." (A. C. 3469.) It must be understood, however, that by the soul which man receives from his father is not meant the breath of life, or that supreme atmosphere by which the heat and light from the spiritual sun come. These gifts are certainly not from the earthly father, but from the Lord alone, from whom those degrees of life which we call the celestial and the spiritual are inspired, inflowing into each individual without cessation, from the first moment of his life to all eternity, (A. C. 2441.) That essence which a man receives from his earthly father is only a receptacle, which undergoes modifications under the streams of influx sent to it by the Lord. The manner in which he receives and modifies these is his peculiar use, which the Lord has assigned to him alone. We may even say that this, his use, was as much born with him as his sex and his hereditary evil.

     From this we can see that the Lord Jesus Christ had no earthly father, but instead the eternal Jehovah. Had He been born from Joseph, He would have been burdened with a paternal hereditary evil incapable of removal to all eternity; and He whose Providence operates amid all the uses of the Gorand Man would have been confined within the narrow limits of a single use suitable to the son of a carpenter.

     It is of prime importance that every man should become aware of that use peculiar to himself which was inscribed by his father on the inmost receptacle of his life.

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The bush that burned with an infinite fire, which yet did not consume it, is the picture, given to us in Exodus, of man's inmost receptacle, pulsating under the Lord's inflowing life after he is willing to be led in the use to which he was predestined. His perceptive discovery of that use, under a reverent study of Revelation, is what is meant by the voice issuing from the bush, and instructing Moses about his mission to Egypt. But this discovery does not at once introduce him into his situation among the stable uses that constitute the Gorand Man. Like the food which enters the mouth and must first be purged in many ways before it can enter one of the living cells, the man who has discovered his use must preliminarily undergo a number of trials, called infestations, before he can enter the heavenly city. But this is not all. These first trials have only transformed him into a sort of spiritual chyme. He must subsequently pass through still severer trials, called temptations, before he can become established as an integral part of the system.

     There are natural temptations, that is, infestations; and there are the real temptations, which are spiritual. Infestations are trials which we must undergo, in order to throw off the shackles of an environment which is harmful to the freedom and the scintillations of reason the Lord wills to accord us. He who succumbs in them allows falses and evils to have sway over him without any struggle to rid himself of them. Such a man is said in Matthew "to love father or mother, . . . and son and daughter" more than the Lord (10:37); and, because of his non-acceptance of the freedom offered him, he is said to be unworthy "to inherit eternal life. (19:29.) But the lot of one who has passed through infestations and subsequently succumbs under temptations is worse, since he has then rejected the truths and goods of faith, after a clear discernment and appreciation of them under full liberty of action, in order to accept falses and evils. As this borders on profanation, the Divine Providence permits few persons to undergo spiritual temptations. " It is for this reason that, in the centuries that have elapsed since the time when the Council of Nicea (S. D. 325) introduced a faith in three gods, nobody has been admitted into any spiritual temptation, for if he had been admitted into them, he would have succumbed at once." (T. C. R. 597.)

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     As there are few people to-day who undergo spiritual temptations, and who therefore know in what they consist, let us dwell upon the matter a little further. There are spiritual temptations, and there are infestations, or natural temptations. Spiritual temptations are of the internal man, but natural ones are of the external man. Spiritual temptations occur sometimes with and sometimes without natural temptations. Natural temptations, or infestations, take place when a man suffers as to his body, as to his honor, and as to his wealth, thus as to his natural life, as in diseases, misfortunes, persecutions, unjust punishments, and the like. The anxieties which then arise are what are meant by natural temptations or infestations. Note well, however, that these contribute nothing to his spiritual life, and do not deserve to be called temptations, but only griefs, since they originate in an injury to the natural life, which is that of the loves of self and the world. Even the wicked are at times in such griefs, suffering and being in anguish in the degree that they are in the loves of self and the world, and derive their life thence. But spiritual temptations, on the other hand, are of the internal man, and attack the spiritual life. The anxieties which arise thence have no concern shout the loss of anything of the natural life, but are exercised as to the possible lass of faith, charity, and consequently salvation. These temptations, however, are often ushered in by natural temptations; for when a man is in the latter, that is, in sickness, sorrow, the loss of wealth or honor, or other like things, if there then comes to his thought a reflection on the Lord's aid, His Providence, and on the state of the wicked who exult while the good suffer and undergo diverse sorrows and losses, there is then a spiritual temptation conjoined to a natural temptation. Of this nature was the last temptation of the Lord in Gethsemane, and the one He suffered on the cross, which was the severest of all. From the foregoing, we may see what is the difference between spiritual and natural temptations. There is also a third kind of temptation,-melancholic anxiety, which generally draws its origin from an infirm state of the body or animus. This may or may not contain something of spiritual temptation. (A. C. 8164.)

     II.

     It is spirits who are attracted by the basis which man offers to their falses of evil that bring him into such afflictions.

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It is the angels of the "pillar of cloud and the pillar of fire" who protect him. These first inspire him with a distrust and distaste for the falses of his environment; and, after he has loosed their shackles, they fight for him by means of the truths he has acknowledged and the goods he has willed. This distrust, increasing with the painfulness of the trials he undergoes; helps him to see how the falses of evil that were previously of delight to him are harmful to the development of his spirit or mind. He notices how those who yield to them become foolishly opinionated, unreasonable, scoffers, blasphemers, and mad; and he sees the folly of binding himself closely to anyone without having previously become apprised of his real principles of faith and charity.

     But, as yet, every effort he makes to become enlightened and free only plunges him into distresses. He is covered with reproaches and contumely for dissenting from the traditions of his environment, and loses the advantages which the less scrupulous gain. He even falls ill physically, under the anxieties that beset him. He is saddened upon seeing the deterioration of mind with those he had admired, and is shaken and perturbed with distrust of himself when his intimates assure him he is in error, and that he had better extinguish his light and follow their stock opinions blindly. For there are these two categories of individuals whose influence with him is still considerable; namely, the emissaries of hell, whom he used to trust before he found them out, and his naive associates who are still their dupes. These are the taskmasters and officers mentioned in Exodus 5:6, or, as Swedenborg tenders them, the "exactors and moderators." The taskmasters or exactors were Egyptians, but the officers or moderators were of the children of Israel. The task-masters are the agents or emissaries of the hells, through whom the hells infest and inject their falses and evils. In the spiritual world, they appear not far from those who are infested; and such agents are the subjects or focusing lenses of the thoughts and intentions of many of the hells which would otherwise be dissipated. (A.C. 4403, 7111.) But the moderators, who are of the children of Israel, are those who proximately receive the infestations and communicate them. It is mainly simple and upright spirits who subserve this use. They are unwitting tools of the taskmasters, who, by arts known only in the other world, inject them into the society with which they wish to communicate. (A. C. 7137.)

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     In the Word, the place of infestations is called the "lower earth" and the "earth of lower things." (S.D. 686, 1797) It is the "pit" into which Jeremiah was lowered (ch. 37), the place "under the altar" (Apoc. 6:9), the " belly of the whale" which swallowed Jonah (ch. 2:1); and it is the sepulchre whence the Lord rose. It is spiritually beneath the feet of the Gorand Man, appearing to spirits in the form of pits or mines below the level of the ground in the world of spirits, and surrounded in, all directions, except above, by the various hells. The direction from which the infestations come to the prisoners there detained indicates the kind of hell by which they are tormented. (A. C. 7111.) In front are those who have falsified truth and adulterated good (A. C. 7090), or the hell of spiritual adulterers. Above is the less grievous hell of natural adulterers. (S. D. 3652; A. C. 951.) The moderators on that side are those who had believed they were saints, but after severe trials are capable of being freed from that delusion. Behind is the worst hell, that of the genii (A. C. 7090; D. P. 310) who, avoiding contact with matters of the intellect, endeavor to affect and modify the will of their victims. Flattering their self-love, and pandering as far as possible to their mundane passions, they bend them to evil. Among these genii are many Catholic saints, and notably Francis Xavier. Below, at a great depth, are those who despise the Divine and worship nature. (A. C. 7090.) At the right are those who pervert Divine order for the end of acquiring and exercising power. (A. C. 7090) These are sorcerers, like the magicians of Pharaoh. Here, too, are the Philistines, or those who are in the truth of faith with out at the same time being in the good of faith. The Lord takes special care not to lead out the captives by this direction, when, delivering them from the Egypt of their infestations; for when they are about to pass to the state where spiritual temptations are to be encountered, any exposure to the Philistine notion that it is possible to be in truth without at the same time being in good would be too enticing. That is why they are first led out to the left, where is the hell of those who are in a faith separated from charity coupled with manifest external evils, (the spectacle of their evil life doubtless counterbalancing any allurements that a faith of truths without goods might offer), and where there is a sort of desert, into which they pass.

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"That those who are being led out from infestations go along this way," says Swedenborg, "is a matter that has twice been given me to see. While they are making the crossing, they are protected by the Lord, so that nothing evil and no damnation can touch them, for they are girdled with a column of angels in which the Lord is present." (A. C. 8099.)

     Most people today see nothing to object to in the idea that a man-devil can repent on his death-bed, and immediately become an angel. They do not see that regeneration is a psychological process, and that the organic mechanism of a mind which curves in an infernal coil and twist can be untangled and rearranged only slowly and gradually. Even a New Churchman who has just had a perceptive vision of the nature of the use inscribed on his innermost receptacle is prone to forget that a long journey lies before him before he can bring it to a successful fruition. His disappointment at finding he is not at once admitted as an integral part in the heavenly city of uses, is well expressed in Moses' words of lament when rebuffed by Pharaoh and made to realize that his mission could not at once be successfully terminated: "Lord, wherefore hast Thou evil entreated this people? Why is it that Thou has sent me? For since I came to Pharaoh to speak in Thy name, he hath done evil to this people; neither hast Thou delivered Thy people at all." (Exodus 5:22, 23.) A similar optimism leads him to suppose that he has only to present statements from the Writings, and all opposition will at once be quelled as if by fire brought down from heaven. But to the apostles who begged the Lord to fulminate against His enemies in this way, He replied reprovingly: "Ye know not what manner of spirit ye are of; for the Son of man came not to destroy men's lives, but to save them." (Luke 9:54.) And again, to the servants who wished at once to separate the wheat from the tares, He said: "Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn." (Matt. 13:29, 30.) Any such separation can only be affected by distinct and well-defined stages of trial and purification. It is by means of a series of successive infestations that the minds of the faithful become competent to recognize the falses of evil, and ready to turn away from them; the wicked becoming progressively more and more opposed to good and truth, until they finish by fleeing from their presence.

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     On reading the drama of the internal sense of the plagues of Egypt, one cannot fail to be impressed with the tender mercy of the Lord, not only towards the faithful who are being delivered gently from their illusions, but also towards the wicked, who, in the course of the same process, are being suitably prepared for their places in hell. Every fresh deterioration among the wicked is set forth to the faithful with the tenderest solicitude, so that they may see clearly the perfect justice of the accusation that is made, and not be induced by an impulse of false sympathy to defend them. On the other hand, care is always taken that the hearts of the wicked should not be soft, but hardened whenever the teaching; of the Word are brought to their attention. "And the Lord said unto Moses, Go in unto Paraoh; for I have hardened his heart, and the heart of his servants." (Exodus 10:1.) It was for the same reason that the Lord "blinded the eyes and hardened the hearts" of men before His own miracles, (Isa. 6:9, 10; John 12:40), to prevent a preliminary acceptance of that which He foresaw would subsequently be rejected and profaned.

     III.

     We are now ready to consider the plagues of Egypt, or the series of infestations by which the intermingled mass in the world of spirits is separated, and brought into a state where good is free to develop itself and evil bound to be constrained and repressed.

     The first demarcation between the faithful who are captives and their persecuting taskmasters takes place when the doctrines of Divine Omnipotence and the Origin of Evil are brought actively before their minds. Those on the side of Moses maintain that it is "the ultimate spiritual separated from its superiors" (D. L. W. 345), that is, the rod of Aaron fallen from his hand and turned into a serpent, which is the basis of evil. They acknowledge that the Lord's power is in these ultimates, as well as in primes, and that His Providence also operates in things most singular. They adjure fallen man to place himself in the current of the Divine Will, in order that he may reattach his ultimate spiritual to its superiors, and thus become a "rod of iron to break the potter's vessels." (Apoc. 2:27.)

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But the ratiocinators on Pharaoh's side argue that it was given to man from creation "to have dominion over the fish of the sea" and other creatures, thus to have power in ultimates, while God has it in primes. (Gen 1:26.) This leads them to assert, therefore, that it is by man's submission to certain dignitaries who are regarded as God's vicars, or else to a specific interpretation of the Word ratified by the human tradition of a given sect, that fallen man can be reconciled to his God and conjoined to Him. The power of such reasoning to affect men as puissantly as the power of the truths proclaimed by Moses, is shown by the fact that the rods of the magicians, when thrown on the ground, were also turned into snakes. But the fact that the rod of Aaron then swallowed their rods shows clearly on which side the truth was. A lack of submission to men is as nothing, in comparison with a lack of submission to the Word of God. "And whosoever shall speak a word against the Son of man, it shall be forgiven him; but unto him that blasphemeth against the Holy Spirit it shall not be forgiven." (Luke 12:10.)

     The faithful soon witness the second stage of the deterioration of their opponents, that is, the violence they indict on the Word when they falsify it to confirm their claims. They see its living waters turned into blood by these wounds, or its truths violated by such falsifications, and complain of this to those who have done it. But the latter are indifferent, and deny having done injury to the Word. They assert that they are the only ones capable of judging of a falsification, and declare that heresy is nothing but a refusal to submit to human councils. Arcana Celestia 7313 gives eleven examples of such bleeding falsifications of the Word. Of these are shall cite five.

     As no one can do good from himself, they allege falsely that good does not contribute to salvation. This is the state of perversion with the Pharisees when taking possession of the falling Church. As all good comes from the Lord, they then reason that man must do no good, but waif for influx. This leads them to conclude that man can be introduced into heaven from pure mercy, no matter what his life had been, and also that those who call themselves God's vicars upon earth have the power to introduce into heaven whom they please.

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     The third stage arrives when Providence protects the Word, thus wounded, by withdrawing it from general interest, in order to prevent further outrages against it. Men then no longer resort to the Word, but to the facts of science, in order to confirm their pitiable hypotheses. This happens both within and without the pale of an organized religiosity. Within it the reasoners in favor of the ancient heresy that there are three Divine Persons which constitute a single God forsake their jaded arguments, based on distortions of the Word, in order to talk to us about the striking analogy to be drawn from carbon, which, though one in chemical essence, is yet three in personalities of coal, graphite, and diamond. This itch to ratiocinate without reference to the Word sows unbelief everywhere. And then, since the mind no longer trusts in the Word, but departs from it, it is not to be wondered at, that this condition, fostered in the declining church, should recoil upon it, causing men to lose respect for it, and to leave it. This is the logical consequence.

     But do not believe that the ratiocinations of those who honestly avow their atheism are not Shared in the bosom of the organized religiosity which has deteriorated to this third degree of perversion. The thoughts there are quite as much under their empire. Note here three of the eight examples of their ratiocinations based on mere falses, as enumerated in A. C. 7352. They argue that man is in no way different from beasts, except that he is more perfect, in being able to think. Man, therefore, not only evoluted from beasts, but also dies like them, and has no resurrection into eternal life. This is the state of perversion with the Sadducees now taking possession of a falling church. It follows thereupon that religion is only a device to hold the simple in civil order. He who gives himself over to similar ratiocinations, signified by the "croaking of frogs" in the third plague, forever seals in his mind the seat of the affection for spiritual truths with which the Lord wills to inspire him. He has therefore closed in himself the lowest of the three degrees of the human mind.

     But we read that the magicians of Pharaoh, by their enchantments, also produced frogs. Disturbed at seeing the faithful worried by such reasonings, and not knowing how to appease their resentment, they try to accustom them to hear these without repugnance.

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They also emit similar ones, in order to divert their attention from the others, aiming always to bind them more closely to their ecclesiastical organization. That is why we find in one quarter the worship of relies and the chimera about purgatory, and in another, the elucubration of the supposed degrees of justification by faith alone. But Pharaoh begs to be rid of the plague of frogs. They feel embarrassed when asked to give sane explanations in favor of their delusions. (A. C. 7392) They dodge the issue, under the pretext that these are holy mysteries, which are only to be unveiled to those worthy to be initiated into them. But though they may conceal their itch to ratiocinate, and keep it from appearing, it is now indelibly impressed on the mind of these falsifiers. (A. C. 7408) For "they gathered the [dead] frogs into heaps; and the land stank." (Exodus 8:14.) The faithful, even though they may steel themselves to remain in the dying church, and to tolerate its perversity, can no longer disguise the discomfort they feel from staying there.

     After the seat of the lowest degree of the mind has been deprived of the restrictions imposed on it by the affection of spiritual truths, the influx of hell draws near to it like a breath of life to generate pernicious insects spontaneously.

     It would be interesting, at this point, to compare Aaron's smiting the dust of the earth with his rod and producing the lice of the fourth plague with Swedenborg's statement: "Once in my garden I noticed that, in the space of an ell, almost all the dust was turned into minute flying creatures; for on being stirred with a stick, they rose up as clouds." (D. L. W. 341.) But space prevents a digression on the philosophy of such spontaneous generation.

     The moment the Lord's finger, operating through Aaron's rod, (that is, through the truths of the Word), approaches the damned dust of hereditary evil, deprived of the above-mentioned restrictions, the influx of infernal life flows into it spontaneously. The falsifiers have no concern about this, for the impulses of hereditary evil do not cause them any distress. But the faithful who are held among them are afflicted by remorse, or the bites of conscience, on account of the contrariety between hereditary evil and the truths of the Word which they had received with veneration. It is needless to say that remorse is not produced with those who have no longer any conscience.

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The magicians of Pharaoh, therefore, could not produce lice by their enchantments, and confessed, "This is the finger of God." (Exodus 8:18, 19.)

     It is upon the falsifiers alone that the fifth plague is inflicted, namely, that of the falses of malevolence, which are analogous to the stings of noxious flies. These falses are unfounded and insane suspicions of the neighbor, "excited by the bloods and their humors, thus infesting the seat of the imagination, and thence the seat of the thought." (Adv. II:1997.) The second or middle degree of the mind, or the seat of love towards the neighbor, then closes upon the accomplishment of the sixth plague, which caused the death of the cattle of the Egyptians. The fact that Pharaoh begs to be delivered from these two plagues, as well as from the next four, does not mean that these perversions were disagreeable to the falsifiers. It merely shows their fear lest the chasm opening before them and their dupes become manifest before they have been able to impose a firm yoke on the latter.

     The seventh plague, of boils breaking out into blains, originating from ashes of the furnace cast upwards towards heaven, and afflicting the magicians so as to render them impotent, shows us how hereditary evil, (typified by the dust of the earth of the fourth plague), when it adjoins to itself as a weapon actual evils (typified by the furnace ashes here), advances to the assault to the supreme degree of the mind, the seat of the ability to reason truly. The subsequent two plagues of hail and locusts then introduce the influx of hell into this region, until there is a total devastation of all that remained of love to the Lord. Man then curses continually in his Spirit, and disseminates nothing but blasphemies round about him. His falses descend and pervert even the most external and elementary principles of common sense, producing an absolute inability to recognize that there is any true principle of law or order. Unable to distinguish good from evil, or truth from falsity, he plunges himself into the thick darkness or inky blackness of the tenth plague. Everything emanating from him disseminates death. He can no more perform the use which the Lord has destined him for; that is, his beloved son, his first-born, dies in the affliction of the eleventh plague. In the mercy of the Lord, he is allowed to plunge himself, in the course of the twelfth and last plague, into his own effluvial sphere or hell, which is the sea of sedges of his vain reasonings, and a Red Sea, reddened by the violence he has done to the truths of the Word.

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     The faithful, on seeing themselves freed from the anxieties and falses which had tormented them theretofore, are now free to scale the way that is to lead them through spiritual temptations to the heaven of uses.

     (To be continued)
DOCTRINAL CLASSES 1923

DOCTRINAL CLASSES       KARL R. ALDEN       1923

     The problem of making our doctrinal classes interesting and vital is ever present with us. It is a subject which has deserved and received the deep thought of the spiritual leaders of our Church, and yet a word more on the subject may not be out of place. The times are continually shifting, and the subjects which appealed yesterday may fall short of the mark today. The same is seen in the failure of certain types of missionary work which were most successful a generation ago. A single example will illustrate the point. Thirty odd years ago, the attacks of the Higher Criticism were robbing the people of the Bible. At that time they loved the Bible, and had been brought up to believe that it was all absolutely literally true. When the Critics destroyed this child-like faith, nothing was provided to take its place. Then came New Church missionaries and New Church literature; and through the disclosure of the internal sense of the Word, that sacred Book was restored to those who had loved it, and from whom it had been torn by the relentless hands of the Critics. The Church grew in those days through missionary efforts. But the times have changed. The men of our generation no longer love the Bible as did their fathers and grandfathers, and so a lecture on the internal sense of the Word falls on deaf ears.

     But the change of the times has not only affected the world; it is present in our midst. Our own people do not receive that urge from outside the Church to explain their own doctrines which an earlier generation experienced. Religion is now a subject which it is not polite to discuss in the presence of those who differ from us, and one result is that we ourselves have not the same incentive to study and learn the particulars of our own religion.

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From time to time, we need to hear the voice of a great call; we need to see the beacon light; we need to watch its path of radiance streaming across the waters to us. We sometimes forget that doctrinal classes are provided for the deeper nourishment of our souls. In the intricacy of detail, we are prone to forget the real purpose for which they exist.

     God has given "Revelation" to the Church, to the end that, from the contemplation of it, man may be better able to interpret himself to himself. To us has been given both the revelation of the spirit and the revelation of the letter. Concerning the latter, the Writings declare with transcendent beauty that "in the letter, the Word is in its fulness, holiness, and power." And the Lord declared, "The words which I speak unto you, they are spirit, and they are life." If, then, we enter into the study of Revelation, and come forth untouched, unmoved, by our contact with the Divine as it exists among men, then we have not drawn of its essence, we have not come to real grips with the thing itself.

     Perhaps we have been deluded. Perhaps we have not sought for the right thing, and therefore have not been uplifted. We have allowed our minds to become entangled in a mesh of details and particulars, which have veiled the splendor of the whole, the vision of holiness, the beauty of the sound of God's voice. Our souls have not been nourished and refreshed by the quiet contemplation of that which is holy and eternal. The fact of the case is, that we cannot properly study the Lord's Word from any motive which is less than a passionate yearning to be near Him, infinitely nearer than any other phase of our life will bring us. A great compel-ling love opens up the secrets of the Word, as fire softens steel. The Writings state that the celestial sense of the Word is as a flame, and the spiritual sense like a light, which warm and enlighten men as they meditate upon it.

     We must never allow the light of fundamental truths to grow dim before our eyes. We must ever remember that, when we study the Word from a love of God as our Savior, and from an earnest desire to attain a nearness to Him, then, as the Writings declare, we are "feeding the angels." We are then the servants of the heavens. We are serving in the House of God, in a broad and beautiful sense.

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And he who serves the heavens will receive a return of angelic beatitude. All our thoughts are inspired by the spiritual world. Our companionship there forms the basis for our spiritual life here. All this is revealed, with ever new and fresh particulars, in the Gospel of Everlasting Truth. We should study it, not to create, but to discover, new spiritual laws, as the scientist studies nature to find its hidden secrets.

     This, our doctrinal classes especially need, that we bring to them great and earnest love;-love for the Lord and for His kingdom, which can be satisfied by that bread alone which "came down from heaven."
     KARL R. ALDEN.
BACKING OUR SCHOOLS 1923

BACKING OUR SCHOOLS       HOMER SYNNESTVEDT       1923

     When we urge the need of thoroughness in the fundamentals of schooling, and of good order and discipline, we find the great majority of the people with us. It is only a comparatively few doctrinaires who quibble about "leading by the affections," in the face of a task that obviously requires hard work, or who demand that "coaxing" be used, even where the situation is manifestly one of willful disorder. So far, at least, the people are with us. But when we ask, with equal insistence, for one or two things which no one outside of the New Church any longer appreciates,-such as making the Word the center of all our instruction, or having a real conscience in regard to profanity or cheating,-then, indeed, it is another matter. In short, for anything that is distinctive, we are obliged to fight from start to finish.

     Now, in order to do this with any hope of success, two things are requisite. First, we must formulate our distinctive doctrine upon the subject with great care, discriminating between what is more essential, what is less essential, and what is relatively unimportant. Then begin by standing firmly for the most vital thing. Secondly, if we would succeed in upholding these standards in our schools, we must have the full and whole-hearted backing of our patrons in all parts of the Church, or at least in the pastoral centers. And this means teamwork among the pastors and the alumni.

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     Take, for instance, the use of Hebrew, and its bearing upon our appreciation of the Word in the Letter as the rock foundation of all Divine Truth with us. This view is rapidly being lost in, the world, and it is only by a consistent and persistent fight that we are able to maintain even the minimum of Hebrew that we now give in the schools. Nor will it be possible for the schools at Bryn Athyn to win out in this matter, unless the pastors throughout the Church actively cooperate, each in his own center. Too often do we remain inactive, allowing the burden to fall upon the schools. That is the reverse order of things, and spells ultimate failure.

     Our graduates also have a grave responsibility. If those who have gone forth from our schools, and have plunged into the tide of the world's uses, fail to hold and defend those matters which are distinctive, as well as those which they find the world shares with us, then one of two things will happen. Either the priesthood, of which the schools are the chief seminary, must confess a serious failure, and redouble its united efforts, or the alumni must convince the authorities in charge of our educational uses that they have gone too far, having put the emphasis on the wrong place, or have otherwise gone astray in their efforts.

     Come now, Sons and Daughters of the Academy, let us hear from you at the General Assembly!
     HOMER SYNNESTVEDT.

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QUO VADIS? 1923

QUO VADIS?              1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA. Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
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     "This Second Advent takes place by means of a man, before whom the Lord manifested Himself in Person, and whom He filled with His Spirit, to teach the Doctrines of the New Church thought the Word from Him." (T. C. R. 779.)

     Quoting this declaration, among others of a like import, the Rev. G. A. Sexton, in a communication to the NEW-CHURCH HERALD of March 19th, goes on to say: "These are the declarations of the Writings themselves, and there are so many other parallel statements running throughout the whole, that there is no use in any one's attempting to evade their meaning by a quibble as to what work they come from, or a variation of translation. If these statements were false, the whole New Church would be a temple without a foundation. It is not for us to say that they are true without inquiring fully into the evidence to prove it. In that we must use our rational minds. . . . But the Church is not now in the stage of doubting, or even of first inquiries. It is an organization of people who have already satisfied their reason that the Writings are true; and, therefore, each one coming into the Church ought to satisfy himself on that point before doing so. Our weakness surely lies in the fact that we have been so anxious about counting heads, that we have cared too little about what is in the heads, so long as people will join us." (p. 169.)

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     By way of contrast with the affirmative attitude displayed in the views of Mr. Sexton, and as typical of the dominating thought with the older bodies of the New Church, we would cite the following from an editorial in the New-Church Messenger for March 21, 1923:

     "As a supreme example of sincere, systematic and illumined study of the Bible, we take the Lord's servant, Emanuel Swedenborg. All that he taught is, with complete and humble frankness, credited to its Divine Source in the Word of the Lord. He did, indeed, lay claim to an illumination different in manner and degree from any that had been previously given. He made the claim (which we think history has proved and is more fully proving every day) that his illumination marked the first stage of the promised Second Coming of the Lord Jesus Christ to earth. But it is not through him, he says, and says repeatedly, that the Lord actually comes. It is through the new, deeper understanding of the Word which his illumination makes available to all mankind. By the Word must the truth of all his statements be established before we accept them. In the Word, not in Swedenborg or in his writings, must men seek their God, and in the whole Word, not in any special part of it. In the Word; rationally and spiritually understood, shines for all time the one true light of all the world." E. M. L. G.

     That is to say, it is only in the Word that we are to receive the Lord in His Second Advent, but in the Word "rationally and spiritually understood," which is only possible in the light of the Heavenly Doctrine revealed in the Writings of Swedenborg, the truth of which, however, must be established by the Word before we accept them!

     The New Churchman must make his choice between the conflicting views we have cited. Quo vadis?

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LETTER RECTIFIED 1923

LETTER RECTIFIED       W. B. C       1923

     The revealing of the spiritual sense of the Word, as now done by the Lord Himself in the Writings, required the explaining of the literal sense itself in many places where the context is obscure or ambiguous, in order that a true foundation for the spiritual sense might be established in the genuine sense of the letter. For the natural sense of the Word, like the natural world, is full of appearances, and cannot be rightly understood in its own light, but only in spiritual and Divine light. If the mind is to see aright, it must view what is lower from what is higher, and not the reverse. Hence the dictum that the Word can only be understood in the light of doctrine. "They who read the Word without doctrine are in obscurity as to all truth, and their minds are vague and uncertain, Prone to errors, and easily given to heresies." (T. C. R. 228.) Christians formulated doctrine from the Scriptures, and thus for a time enjoyed a measure of spiritual light in their reading of the Word. But this light failed when the doctrine became perverse, in consequence of which the Lord has now given a Divinely revealed Doctrine, in the light of which the former falsifications are removed, and in the light of which the whole of the Letter becomes luminous from its spiritual sense, and may be understood as never before, even as to its natural meaning.

     That the Writings frequently explain the literal meaning of the Scriptures of both Testaments, is a familiar fact to readers of the Arcana Celestia and the other expository works. There is frequent recourse to the original Hebrew and Greek roots, because "the spiritual sense is the interior sense of words, which very often is within the words themselves, especially those of the oriental languages." (A. C. 10217.) In some instances, the Writings supply words that are lacking in the original text of the Word, to the end that the real meaning of the literal sense may be fixed, and this for the sake of the internal sense, which rests thereon. A similar thing must be done by all translators. The italicized words in our English Bible are not in the original Greek and Hebrew, but were inserted by the translators to make the sense clear to the English reader, involving as interpretation of the meaning, and this sometimes contrary to what the Writings now make known to us.

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But where this is done in the Latin of Swedenborg, we regard it as authoritative, as revealed by the Lord to him, and as thus establishing the genuine meaning of the literal Scripture.

     There is a striking example of this in John 19:4, 5, where we read: "Pilate therefore went forth again, and saith unto them, Behold, I bring Him forth to you, that ye may know that I find no fault in Him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!" The translators of the English Bible supplied the italicized word Pilate, concluding that it was he who uttered the memorable words, "Behold the man!" We learn from the Writings, however, that it was the Lord Himself who spoke them. For we read: "That the Lord, while He had such a crown upon His head, said, 'Behold the Man,' signified to behold the Divine Truth such as it is in the church today," or such as "the Divine Word then was in. the Jewish Church, namely, suffocated by the falsities of lust signified by the thorns." (A. C. 9144. Doct. Lord 16.) It was the Divine Man Himself who made the declaration, not the Gentile Pilate.

     As another example where the Writings rectify the commonly accepted reading, we may cite the 21st chapter of John, where the Lord apparently commanded Peter to "follow Him." The context reads: "And when He had spoken this, He saith unto him; Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following. . . . Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me." (verses 19-22.) Concerning these words, we are instructed in the Arcana Celestia as follows: "By John, the goods or works of charity were represented. Therefore, the Lord said to him, 'Follow me,' not to Peter, by whom faith was represented. Wherefore faith, which is Peter, being indignant, said: 'Lord, what shall he do? Jesus said to him, If I will that he abide until I come what is that to thee; follow thou me.'

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And by this was also predicted that faith would despise works, which nevertheless are with the Lord." (A. C. 6073; see also A. E. 229, 821; A. R. 17.) For the whole passage, (John 21:18-23), in its internal sense, describes the decline and end of the Christian Church, brought about by its state of faith alone, which did not "follow" the Lord, but rejected Him. Something of the good of charity remained, however, until the Second Advent, signified by John's following the Lord, and by his "tarrying until He came." In this case, therefore, the requirements of the internal sense, as now revealed, quite change the apparent meaning of the letter, showing that the injunction, "Follow me," is addressed to John in both cases, and not to Peter.     
     W. B. C.
THROUGH SMOKED GLASSES 1923

THROUGH SMOKED GLASSES       A. A       1923

     It is interesting to observe the effect which a state of mind will have on our interpretation of an author's words, sometimes leading to a conclusion that is diametrically opposed to the whole spirit of his meaning. This has frequently been exemplified in the case of the Writings.

     Swedenborg's statement, that Conjugial Love is "not a book of theology, but deals chiefly with morals," (Documents, vol. ii. p. 306), is manifestly a plain statement of a simple fact, namely, that the work is not a book of dogmatic theology, but of the application of spiritual truths to the moral life. And yet, by those who have sought, in some way, to weaken the authority of this work, the statement has been interpreted as meaning that Swedenborg did not hold the book, Conjugial Love, in high regard; that he viewed it merely as a book of morals. Fifty copies of the work had been confiscated by the Swedish authorities, presuming its contents were in heretical opposition to the theology of the State Church. This is what Swedenborg's remark had reference to, and it should not be regarded as a pronouncement characterizing the book as not one of the theological works.

     So his statement in the True Christian Religion, No. 76, that before he knew of the spiritual sun he had thought of creation "in vain," has been made to mean a condemnation of all his previous writings on the subject of creation.

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But common sense would view it as meaning nothing more than that his previous writings had not enabled him to see the subject in the clear light made possible by revelation. His statement certainly does not involve that those writings are false, or that they were not in the line of progress to the clear revelation of truth in spiritual light.

     A third illustration comes to mind in the use that has been made of a statement attributed to Swedenborg with regard to his Worship and Love of God, to the effect that " it was certainly founded on truth, but that somewhat of egotism had introduced itself into it, as he had made a playful use in it of the Latin language,. . . and for this reason he did not regard, it as equal to his other works." (Documents, vol. iii, p. 710.) The statement, by the way, is merely a report by a Mr. Bilberg of what Christian Johansen said that Swedenborg said to him in answer to a question. This is the sole evidence we have that Christian Johansen ever met Swedenborg, and it is extremely doubtful that such a meeting ever took place.

     Now this statement, attributed to Swedenborg, has been seized upon by many as being a condemnation of the book in question, Apparently, little or no attention is paid to the words, "it was certainly founded upon truth," but all attention is concentrated upon "egotism " and "playful use of the Latin language," though a very little reflection would show how a state of mind has perverted the judgment. This is abundantly evident to anyone who has read the Worship and Love of God. Plainly, it is neither "egotistical" nor "playful"; on the contrary, it is a most serious and profoundly religious book. And even those who are not familiar with its contents can readily see how incongruous it would be for a philosopher,-a man fifty-seven years of age, whose eyes had already been opened into the spiritual world,-to make a "playful use of the Latin language," and then entitle the work, Concerning the Worship and Love of God.
     A. A.

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SWEDISH PUBLICATIONS 1923

SWEDISH PUBLICATIONS       CYRIEL LJ. ODHNER       1923

     The Rev. Gustaf Baeckstrom's pamphlet, "Life and Light," received a column-long review in the daily newspaper, STOCKHOLMS TIDNINGEN of January 22nd last. The writer of the review, the Rev. G. Ankar, of the Gustaf Vasa Congregation of the Swedish State Church in Stockholm, first accounted in a general way for the New Church doctrines as presented in the pamphlet. He found it difficult to understand the doctrine of correspondences between spiritual and natural things, as for instance, what seemed to him the arbitrary interpretation of Mater as signifying truth, and not something else. In reference to this, the editor of NOVA ECCLESIA says: We need only point to the Lord's discourse with the Samaritan woman at Jacob's well (John 4:10-14), or to Revelation 1:15, etc. We should have thought that this correspondence would be the easiest of all to understand, since it is so apparent. As water cleanses the body, so truth cleanses the mind, when applied to life."

     The review closes with these words: "In spite of this, Pastor Baeckstrom's book contains many deep, true, and constructive thoughts, especially in the last two articles, on "Prayer" and "Peace." But it is to be noted that here the author deals scarcely at all with allegorical themes, and speaks, one is tempted to say like any ordinary mortal."

     A Finnish paper, HANGO, under the title "Life after Death!'' has published a lengthy review of the pamphlets "Swedenborg's Revelations," "The Puzzle after Death," and "Love and Death," all by Mr. Baeckstrom. This very favorable article begins with the words: "Leading religious speakers who have tried to depict the character of the times have described them as a tragic mask, bearing three features,-confusion, hopelessness, painful effort. On the one hand, materialism, or mammonism, hangs over us like a fearful dragon; on the other, there is an abundance of religiosity. We know that humanity has never, since the days of the Black Death, stood so directly face-to-face with the fact of death as during the last few years. But just this constant and intimate confrontment (with death) has aroused in us the question: To die-what is it?-Is there anything on the other side?

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It is the life on this 'other shore,' the existence in the world of spirits, which Gustaf Baeckstrom describes in the above-mentioned books, according to the wonderful visions of the long-since departed Emanuel Swedenborg."

     Alter this comes a very sympathetic account of Swedenborg's life and revelations, and the review continues: "But what, then, do Swedenborg's revelations tell us about the condition of life after death? Great things! wonderful things! Let us hasten to acquaint ourselves with them, all prejudices laid aside. Swedenborg gives the world a new theology,-a theology which satisfies the demands of both mind and heart, and which is able to furnish an answer to the many questions, before which the old dogmatism stood, and still stands, ignorant and dumb. His doctrines, as Mr. Baeckstrom rightly maintains, meet the demands of the times, and satisfy the investigating, wondering and questioning man. Swedenborg not only gives us the answer to the puzzle of life after death, but also clearly explains what and who Jesus Christ was, and that the Bible is a holy book,-God's Word.-In spite of the present unfavorable monetary exchange, the undersigned dares to believe that no one will feel disappointed in paying the price required for these books."

     In a later number of the same paper, the reviewer returns to the same theme, and says: "Earnestly we beg all seeking souls to become acquainted with Emanuel Swedenborg's message, as it is to be found in G. Baeckstrom's Dodens Gota and Swedenborg's Uppenbarelser.

     A personal letter from the reviewer was also received, asking for more books from the New Church press. Perhaps the time is not so far distant when it will be possible to find a larger circulation for New Church literature in Finland.

     The latest book from the Nova Ecclesia Press is a Swedish translation of the little work on The Divine Love, commonly published as an appendix to the Apocalypse Explained. This first translation into Swedish was made from the Latin original of Swedenborg by Mr. T. Holm, and may be procured for Kr. 1.25.

     The same active publishers are making a great effort to secure enough subscribers to enable Mr. Baeckstrom to print still another pamphlet on the subject of "The Strife Between Spirit and Matter."

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On account of the very hard times in Sweden, where "Matter" seems to have gotten the upper hand at present, we are told that all publishers are considering the subscription plan before printing a book, as a financial safeguard. Are there in America any readers who could support and encourage such a worthy undertaking?
     CYRIEL LJ. ODHNER.
NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923

     SWEDENBORG'S GARDEN.

      It is a pleasure to note that Miss Cyriel Odhner's article on "Swedenborg's Hobby" was reproduced from our February issue in the Swedish daily newspaper, Svenska Bagbladet, on March 31st, together with a sketch of the Plot Plan that accompanied the article. It would seem that the Swedish public is alive to anything connected with the life of their illustrious countryman. From the comments made in the Dagbladet, our fund of knowledge has been increased in the matter of correct translations of the old names of flowers. Thus mallium, which has been such a puzzle, is merely an old name for camomile (Latin, chamomilla), the designation "sana" (mallium sana) showing that it is a medicinal herb. Cocombes is cucumber seed, and chalcedonica is catmint.

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TORONTO LOCAL ASSEMBLY 1923

TORONTO LOCAL ASSEMBLY       K. R. ALDEN       1923

     APRIL 18-22, 1923.

     In place of the Ontario Assembly this year, the Bishop presided at Local Assemblies in Kitchener and Toronto. After the meetings in Kitchener, the Rev. L. W. T. David accompanied the Bishop to Toronto, where the first session was held on Wednesday evening, April 18th, the Bishop delivering an address on the subject of "The Power of Religion," which was listened to with great interest. The Rev. H. C. Small, Pastor of the Toronto Society, and other visitors present, were cordially invited to take part in the discussions.

     Mr. Robert Carswell expressed pleasure at the broad lines upon which the address had treated the subject of religion. He spoke of the present exhibition of a dead religion in Russia, and the terrible contempt shown for religion in that country. But there is no peace for those who have no faith in God. Belief in the Lord and the Word is the anchor of our souls.

     The Rev. L. W. T. David said the address should lead us to meditate upon the real meaning of religion, and especially upon the Lord's providence in giving us something outside of ourselves to which we can devote ourselves as matter of religion. The most ancient people looked inward and upward, and then saw a reflection of the Lord and heaven round about them. By the fall, that capacity to see the Lord by an inward way was lost, and so: in providence, the Lord presented Himself outwardly in written revelation, and finally by His assumption and glorification of the Human. We see His face in Revelation, and our religion is to devote ourselves to the Lord as He has revealed Himself.

     The Rev. H. C. Small was especially pleased with the unusual faculty, shown in the address, of analyzing a subject and then putting it together again so that it has a new meaning. He felt a doubt as to the statement that "any religion is better than no religion."

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The devotion of a man to anything, without regard to its quality,-the giving of himself supremely to something outside of himself,-is a contradiction, unless he gives himself completely to God. He may think he is devoting himself to something good, something that is believed, something unselfish; but it is altogether a delusion on his part, because only the recognition of God as a Divine Being, the Source of his life, and of his devotion, enables a man to get away from himself. There is doubtless a truth in the saying that "any religion is better than no religion," and I would ask the Bishop to explain his meaning further. In the history of the Church, we find that religion,-the falsification of truth-is what has destroyed religion, and which continues to exist as a form of religion, and is so-called, although it really is hell itself; for hell is founded upon a false religion.

     The Bishop, in answering, referred to a statesman who always "cast an anchor to windward." In his address he had said "any religion worthy of the name." "I spoke of a man's being saved by a religion worthy of the name. Every general statement must be qualified. In the history of the human race, there have been many kinds of religion, which the Lord has permitted for the sake of the salvation of men, who could be saved by and through this great variety of religious faiths, which therefore served their purpose. Of course, it all depends upon what you mean by religion. There is religion in hell, as Mr. Small has said. Whoever lives and dies in a false and evil life, and confirms it by religion, must have a false religion. But we know that, by the same religious faith, one man may be saved and another lost. A religion may take perverted forms with some people, and other phases of the same religion will save other individuals."

     The Rev. K. R. Alden spoke of the broad viewpoint which the Bishop, who is in touch with all parts of the Church, brings to the society he visits. The assaults of doubt upon our faith, upon our religion, are a living part of our struggles as New Churchmen. The address spoke of man's being, as it were, caught between the two hands of the Lord. After the fall, the Lord reached down to lift man up, to draw him back, to his God, and this with increasing measure until He came into the world to reveal Himself in His own Divine Form as Savior and God. The incarnation brought the idea of God close to man, as the telescope brings the stars near; the Writings of the Second Advent reveal the true nature of the incarnation, and what it will mean to all future ages.

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     On Thursday, the Bishop visited our Day School, and spoke to the children about the value of memorizing passages from the Ward and the Writings especially in the original languages. Spending the morning among the different classes, his presence was an inspiration to our work. In the afternoon, at a Sunday School service, he gave an address on "Why seek ye the living among the dead?" closing with the thought that we should not seek the Lord in the dead Church, but in the glorious newness of the living New Jerusalem.

     On Thursday evening, the Forward Club welcomed the Bishop as the guest of honor at a varied entertainment, closing with a supper and discussion of the subject: "The Purpose of the Doctrinal Class, and How to Achieve It." Mr. David, is a clear manner, showed how it is the means of infilling the generals of our faith with particulars, that the mind of the New Churchman may have the seeds of growth to eternity. Mr. Arthur Carter showed the place of doctrinal classes in the early Christian Church; when the time came for it to spread, the members were furnished and prepared. In summing up the discussion, the Bishop spoke of a simple way to make the classes successful. "Let the pastor choose some work of the Writings, and announce that he is going to talk to the next class on the first three numbers. Then let every member of the society read that portion over at least three times. If you will all do this, you will have a successful class."

     At the Banquet on Friday evening, the subject of "The General Church" was introduced by the Rev. K. R. Alden, who said: "As individual societies, we sometimes forget the vital relationship which the parts bear to the whole, and the need of receiving the life-blood from the heart. The speeches this evening will deal with the relationship of our society to that larger body which cannot be said to belong to any one society, but which is the common property of all members, wheresoever they reside. The General Church is one body, actuated by one spirit, and filled with one loyalty."

     Mr. Edward Craigie dwelt upon the doctrine of the Gorand Man, to which the Church on earth is to be likened.

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"We must all belong to one grand organization, which is in the human form, because the Lord is in the Human Form. But every angel is in some part of the Gorand Man, and it is of order, therefore, that the scattered members of the Church should be brought together into societies, and that these societies should have connection with the whole and with one another. And so it is necessary that the Church should have one center and one head."

     Dr. Richardson spoke on "The General Church as the Parent of New Church Education," and emphasized the value of the baptism requirement for attendance at our schools." At one time, in England, there were large New Church schools, but they had all become undistinctive, because they had not required baptism. Year by year, a stream of our youth goes to the central Schools at Bryn Athyn, bringing back to the societies the benefits of their training there."

     The Bishop spoke of the General Church as not large numerically, but far-flung, and as unquestionably unique among Churches today. "Although our members are scattered over the face of the whole world, we are less than two thousand in numbers, and nowhere could we assemble more than five hundred members. The reason is, that the General Church stands for a unique principle. It has a Revelation that belongs to the New Church alone, and a recognition of that Revelation as the Word of God, which is peculiar to the General Church. Within this body, there is an outstanding and unqualified acknowledgment of the nature of this Revelation, that it is the Lord speaking to His Church with the voice of the Writings,-the voice of the Lord and not the opinions of Swedenborg. No religion has ever spread over the face of the earth that did not have a Revelation that purported to be given to it. Ours is a world-religion, because of this claim. In the hymn we sang to-night are the words: "Within the sacred page I seek Thee, Lord." It is within the sacred page that we seek the Lord. That is literally the fact, in a very direct and positive way. If we want the Lord, we go to the Writings for Him. Now I ask you: Where are you to find the Lord God? Do you see Him anywhere? What do you know about Him? Where did you get your information about the Lord God you worship! Some will say the Letter of the Word, but that is written according to correspondences, and the meaning may change these.

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If you are a New Churchman, the Revelation in the Writings dominates every verse of Scripture, tells you what is in it,-the essence of it. That is our faith; and since this is our faith, there is the sacred page where we seek the Lord God. If our minds were constituted like those of the first men, we would not need a book; but we are not so built that we can see God without the sacred page He has given us. Not in a material, but in a spiritual sense. He has caused it to be written, and thus prepared for us, so that when we read the words our minds are enlightened to receive love and wisdom from Him. Not that we literally worship these books, the Writings, the New Testament, or the Old Testament. But, in His Second Coming, He has given the Holy Spirit, which all may receive. And so God has given His Book to guide us, and therein we see Him. That is what the General Church means, just that. That the face of the Lord God is now being seen in His Second Coming in the Writings of the New Church. Now is this a fact, or is it not? If it is not, let us all go home; but if it is a fact, let us hold together through thick and thin. For if it is true, it is worth all the world besides, and we should not let the great world push us aside from it. There are moments in our lives when we see the veritable truth, and there are moments when the spirit is weak, when we do not see so clearly. And that is the time to stand by this vision of the Lord in the Writings. If it is worth while, it is worth everything. We have seen it in our moments of elevation. So let us stick to it through all kinds of weather."

     Divine Worship was held on Sunday morning, the Bishop preaching on the subject of "The Storm on Galilee." The congregation numbered 108 persons, and 69 communicants partook of the Holy Supper in the afternoon, which brought to a close a time of spiritual uplift and rejoicing.

     My thanks are due Mrs. Lillian Rothermel for stenographic notes of the meetings.
     K. R. ALDEN.

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Church News 1923

Church News       Various       1923

     STOCKHOLM, SWEDEN.-It is a long time since a report from the Stockholm Society appeared in the columns of the Life, but this does not signify any lack of activity here. When nothing especially remarkable happens, we are apt to postpone writing. Since our last report (June 1922), we have received 8 new members, and 4 children have been baptized into the Church. On account of our rapid growth during the last few years, our society is now the larger one of the New Church in this country, our present numbers being 50 adults and 21 children in Stockholm, and 15 adults and some children living in the suburbs or in other localities.

     In addition to these members of our society, there are many people throughout Sweden who have become interested in the Heavenly Doctrines by means of the many books sold through our Book Room; and we feel the need of extending the work, in order to be in touch with these persons.

     Thanks to voluntary contributions, we are now able to publish our periodical, Nova Ecclesia, every other month instead of quarterly, and to increase the number of its pages. The list of subscribers has steadily increased, in spite of the economically very severe times we live in. We will also find it necessary to publish a new catechism, or book of religion, suitable especially to the children who are receiving instruction on Saturdays, being divided into two classes older and younger. It is our hope that this book will be ready in the fall of this year. I am glad to say that the children manifest an active interest in the work of the church. The older ones are members of song circle recently organized under the able leadership of Mr. Ernst Hakansson, who is a piano tuner by profession. Thanks to the regular meetings of this circle, our congregation is now able to sing several hymns from the Word, the music of which is taken from the General Church Liturgy.

     As heretofore, the members of the society are invited to attend a class at the pastor's home once a month, in which we have continued the reading of the work on Divine Providence. Owing to the limited space, the class is divided into two groups each month.

     Swedenborg's Birthday was celebrated in a simple but impressive way at our place of worship, where a bust of Swedenborg was placed, decorated with a simple wreath, and with the Swedish flag for a background. After a unisonal hymn had been sung, and a poem had been read by one of the members of the Young Peoples' Club, the pastor spoke on the subject of "Swedenborg as the Instrument of the Lord in His Second Coming." The choir then sang an anthem, "How beautiful are Thy habitations, O Lord of Hosts," which was followed by the reading of another poem. Doctor Joseph Boyesen then delivered an interesting lecture on the subject of Swedenborg's parents and home life, showing how Providence had prepared the way for the great mission of the seer. After this, h Mrs. Nancy Sigstedt read the beautiful story of the pleasant relations existing between Swedenborg and his servants, as told by Trobridge from the Documents. The celebration was concluded with the unisonal singing of a Swedish version of "Our Glorious Church," and of a Psalm. In this, all took part with an enthusiasm which quite carried us away, and which led the pastor to say that new spiritual movements have always given expression to their new life in poetry, music and song.

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     During the winter and spring months, the pastor has delivered a series of lectures on the subject of "Dreams and Visions," using as a basis the interesting articles by the Rev. Alfred Acton which appeared in New Church Life for 1907 and 1908. The attendance at these lectures has been so large that it was necessary to repeat most of them. Even the second time, the room was usually filled, and was so crowded on one occasion that the people were even sitting on the window sills. But the lecture season is now passed for this year, and we are anticipating the Feast of Spring announced by the Young People's Club for May 3d. And this may be a sign of hope for the future!
     G. B.

     CHICAGO, SHARON CHURCH.-Responding generously to our invitation, many of the ladies from Glenview and from the various Chicago societies came to a luncheon at our church parlors on Saturday, April 21st, forty-nine in all sitting down at o'clock. We had a delightful time socially at the table, and several of the ladies addressed us on the subject of most importance and interest at present, the General Assembly. The Misses Adah Nelson, Eleanor Lindrooth, and Freda Junge told us of the many preparations being made, while Mrs. G. A. McQueen spoke very beautifully on the spiritual uses of assemblies. After luncheon, we enjoyed several recitations and songs, of which special mention should be made of the singing of exquisite Hawaiian airs by an
Hawaiian gentleman, a friend of Mr. Jesse Stevens. The gathering was so successful that we look forward to others of the kind.
     E. V. W.

     GLENVIEW, ILL.-What with the regular uses of church and school, and preparations for the General Assembly added; the present is a very busy time in our community. With the advent of Daylight Saving, we have just concluded a season of 28 "Life Meetings" which began last fall. It may surprise readers of the Life to learn that the venerable institution known as the "Steinfest " is defunct. For, after all, what is a steinfest without a stein? In it's place, however, a number of the men of the society have arranged for a monthly meeting, and have invited Dr. King to give addresses on various subjects.
     G. A. MCQUEEN.

     TORONTO, CANADA.-The ladies held their April meeting on the 10th, at the home of Mrs. Frank Wilson. The evening being cold, the guests were welcomed by a cordial blaze in the open fireplace. In addition to the splendid attendance of members, the guests included Mrs. McColl from the north country, Miss Volita Wells, of Kitchener and Miss Arnold Thompson, of this city. The pastor's address dealt with the subject of "The Son Praying to the Father," Showing how the terms "Father" and "Son," used with reference to the Lord and apparently meaning two persons, present a grand pattern to us of the seemingly divided personality in ourselves, which division is felt between the lower and higher minds of man in the conflict of temptations. After the business meeting, a varied program of entertainment included songs by Miss Volita Wells, with violin obligate by Miss Edina Carswell, also piano solos in a most captivating style by Mrs. E. K. Richardson. The President, Mrs. Ella Brown, read a paper on "The Drama," in which the old saying that "a person is known by the company he keeps" was paraphrased to read, "A person is known by the type of play he enjoys seeing." The paper was a thoughtful study, and was much appreciated.

     The May meeting of the ladies took the form of social with 36 in attendance. The entertainment was partly in the form of progressive euchre, the President capturing the prize, and among the other features a duet was sung by Mrs. Becker and Mrs. Potts.

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     On Friday, April 13th, the children of our school presented four scenes from "Alice in Wonderland," as dramatized by Mrs. Kuhl and Miss Hamm. The stage appointments were very attractive, some of the scenery having been loaned us by the Royal Alexandra Theatre. The performance was well attended, and the children gave a good account of themselves.

     The following week-April 18th to 22d-the Bishop was with us for our Local Assembly, and brought great sphere of revival in all parts of our work. As one result, we have changed the method of our doctrinal class, and will commence the study of the New Jerusalem and its Heavenly Doctrine, the plan being that a certain definite reading is to be assigned the members, after which these passages will be discussed in class. Another change is that we now sit around the supper table, instead of as an audience listening to a lecture. This change seems to have been for the best, resulting in an attendance of 48 persons.

     As another practical result of the Bishop's visit, we are undertaking to hold Sunday evening missionary services, the first of which came on May 6th and proved more successful than any of us had hoped for. While the attendance at morning service was 84, we had 85 in the evening, including 25 visitors, who seemed to be impressed by the simple, dignified order of worship and the theme of the sermon, "The Second Coming."
     K. R. A.

     REPORT OF THE VISITING PASTOR. Services were held at WINDSOR, ONTARIO, Sunday morning, April 22d;-In the afternoon, there was an informal gathering at the house of Mr. and Mrs. Graham, at DETROIT. The principal topic of conversation was the permeation theory, that is, the idea that the New Church is growing everywhere in the various Christian sects, which idea is now quite widely accepted in the New Church. Those present were unanimous in the conviction that this theory has no foundation in any teaching of the Doctrines, and that it is destructive of the distinctiveness of the church and thus of the church itself. After tea, to which the guests remained, a class was held, at which eighteen persons were present. Questions were invited, and the first was in regard to the use of priestly robes. Then came a question concerning the Lord's glorification, whether this extended to a plane lower than the limbus. The answer was in the affirmative, and, continuing the subject of the glorification, it was shown that the Lord's Second Coming is nothing other than the Glorified Lord revealing Himself in His Word of that Coming.

     On Monday afternoon, at Windsor, instruction was given to three children, and in the evening a class was held. Tuesday evening, there was again a class at Detroit, at the house of Mr. and Mrs. Walker, with an attendance of fourteen persons. The subject taken up was the need of baptism on entrance into the New Church. After class, refreshments were served, and, during a social hour, there was conversation on various questions relative to the faith and life of the church. At this class, as at that on Sunday evening, several persons were present who had not previously attended our meetings.

     At ERIE, PA., April 26th to 29th, services, three doctrinal classes, and a children's service were held, which will be reported by the correspondent there.
     F. E. WAELCHLI.

     DENVER, COLO.-In our observance of Easter this year we had a Children's Service at 10:15, lasting half an hour; then the eleven o'clock service, at which the Holy Communion was administered. At this service there were several visitors. Easter lilies and other potted plants gave brightness to the room and filled the air with fragrance. Since our last report, measles in several of our families diminished attendance at Sunday School and interfered somewhat with our social program.

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There was a fairly good attendance at the Ladies' Meeting at Mrs. Ben Drinkwater's in April, and the meeting was much enjoyed. The May meeting with Mrs. Albin Bergstrom was also a very pleasant one. "The Origin of Man" was finished at this meeting. We feel that we have derived much profit from this clear and convincing setting forth of the teaching of Swedenborg on this very important subject.

     On Sunday evening, May 6, a children's party was given, and one of the special features was the delight given by the Victrola which Mrs. Howland has presented to the Society. The other was a surprise "shower" by the older girls for Miss Margaret Tyler. There was much suppressed excitement over this, and it was very happily carried out. Speaking of "showers," I must not omit to tell of the luncheon given the last Thursday in March by Mrs. Schroder in honor of the "bride-to-be." It culminated in one of the most real surprises this scribe has ever witnessed. It was a "shower" of sorts-everything useful and ornamental, etc., and certainly will add to the comfort and attractiveness of the new home now being prepared in Bryn Athyn.

     Returning to our children's party.-At the supper there were songs and short speeches, Dr. Marelius, of Chicago, making one of the latter. He and Mrs. Marelius had arrived somewhat unexpectedly in time for the morning service. They are visiting their daughter and son-in-law, Mr. and Mrs. A. E. Lindrooth. A Mr. and Mrs. Sampson and their two little children, who are new among us, were present and given a warm reception, to which Mr. Sampson responded with a few appropriate remarks. They are deeply interested in the Heavenly Doctrines, never missing the morning services, and the children add two to the Sunday school. Near the going home time, a resolution of thanks and appreciation was passed for the very acceptable gift of the Victrola and records from Mrs. Howland.
     L. M. T. D.

     Brazil.-Senhor de La Fayette, in No. 78 of his periodical, A Nova Jerusalem, issues an appeal to the inhabitants of the Brazilian State of Minas Geraes, in an article bearing the title, "A Message to Miners." The first three paragraphs read as follows:

     "In addressing the inhabitants of Minas Geraes, I turn also to all Brazilians who live under the Southern Cross, in which the territory of Minas occupies the center of Brazil, and as such represents the heart or chief organ of life. Besides, Minas the most mountainous part of Brazil, and perhaps the most ancient, geologically speaking. Now mountains, among the first people on this globe, had the highest signification; for they stood as a symbol of the Highest or the Creator, an on that account worship was celebrated on mountains. For the same reason, every religious dispensation that has existed on the earth began on mountains. The first or celestial Church, signified in Scripture by Adam, originated in the plateaus of Asia. The following Church, symbolized by Noah, received its first spiritual light upon Mount Ararat. The third or Jewish Church received the Law on Mount Sinai, the fourth or Christian Church in the Lord's Sermon on the Mount. And now, by means of a son of the mountains in Minas Geraes, our Lord has proclaimed His coming to Brazil, which is His Second Coming in the Spirit."
     E. E. I.

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BRITISH ASSEMBLY 1923

BRITISH ASSEMBLY       Various       1923




     Announcements.



     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Seventeenth British Assembly, to be held at Michael Church, Burton Road, London, on Saturday, Sunday and Monday, August 4th to 6th, 1923. All expecting to be present, even though providing their own accommodations, are requested to communicate as early as possible with Miss K. M. Dowling, 11 Overton Road, Brixton, S. W. 9, London, or with the Secretary, 15 Turney Road, Dulwich, S. E. 21, London.
N. D. PENDLETON, Bishop
F. E. GYLLENHAAL,
     Secretary, British Assembly.
FOR SALE 1923

FOR SALE              1923

     Summer Cottage at Linden Hills (Covert), near Palisades Park, Mich., on bluff overlooking Lake Michigan.-Three rooms, two large porches, running water. Address: MRS. M. T. PEARSE, 4559 Greenwood Ave., Chicago, Ill.
ASSEMBLY NUMBER 1923

ASSEMBLY NUMBER              1923

     According to custom, the next issue of New Church Life will contain the Journal of the General Assembly, together with the Addresses delivered on that occasion. It will be published as the July-August number, mailed to subscribers about August 1st.

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TREASURER'S REPORT-MARCH 31, 1923 1923

TREASURER'S REPORT-MARCH 31, 1923       H. HYATT       1923

     GENERAL CHURCH OF THE NEW JERUSALEM.

     The following tabulation reports the total cash received by the General Church during the ten months from June 1st to March 31st inclusive. The "potential contributors " are the members of the Church where each married couple is counted as only one member.

                                             Potential Actual
                                        Contri-           Contri-      Percent-
Districts                              butors                butors           age           Contributions
Glenview                    74                58           78           $404.14
Bryn Athyn                              200                115           58           2401.23
Sweden                                   52                28           54           53.01
Ohio                                   64                31           49           395.50
Cincinnati Society                                                                 12.     
Pittsburgh                              52                22           42           327.75
Pittsburgh Society                                                  1.50
Pittsburgh District Assembly                                                       35.36
Kitchener, Ont.                     63                25           40           109.25
New York City                     37                8           22           108.50
Pennsylvania                         44                15           34           122.
Renovo Circle                                                  16.70
Erie Circle                                                       20.40
Central States, U. S. A.               40                12           30           92.65
Southern States, U. S. A.               61                18           30           398.25
Baltimore Society                                                  5.
Pacific States, U. S. A.                    39                11           28           74.85
Toronto                              66                17           26           321.25
Toronto Society                                                                 60.03          
Mountain States, U. S. A.           28                7          25           54.
Chicago                              46                8           17           26.
Chicago, Sharon Church                                             27.41
Chicago District Assembly                                                       65.57
Other Districts                              17                4           24           21.54
Sydney Society, N. S. W.                                             4.44
Eastern States, U. S. A.                    39                8           21           77.25
Canada                    71               14          20          145.50
Philadelphia                         46                7           15           47.25
South Africa                         25                2           8               20.
Great Britain                    105               6          6          92.29
British Assembly                                                  14.40
London, Michael Church                                             12.38
Kilburn, England, Circle                                             2.25

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Continental Europe                    54                         1          2          4.
The Hague, Holland, Society                                         1.75
South America                         53


Rio Janeiro Society                                                  100.
                                    1276                426           33           $5787.40

Special Contributions               $3833.33
Contributions to Weekly Sermons     315.47
New Church Life Subscriptions     1119.24
Interest                    507.68
Sundries                    98.69
Total Cask Receipts for all Purposes     $11661.81

     The total expenditures for the fiscal year to date have been $14122.97, giving a cash Deficit of $2461.16.
     Respectfully submitted,
          H. HYATT, TREASURER.
ELEVENTH GENERAL ASSEMBLY 1923

ELEVENTH GENERAL ASSEMBLY              1923

GLENVIEW, ILL., JUNE 18-23, 1923.
Program
Monday, June 18th.
3:00 p.m.-Session of the Council of the Clergy.
3:00 p.m.-Meeting of the Executive Committee.
8:00 p.m.-Informal Reception in the Homes.

     Tuesday, June 19th.
11:00 a.m.-Opening Session of the General Assembly.
Address by the Bishop of the General Church.
1:00 p.m.-Banquet in Celebration of New Church Day.
Rev. Gilbert H. Smith, Toastmaster.
8:00 p.m.-Pageant and Dedication of East Window of the Immanuel Church.

     Wednesday, June 20th.
9:00 a.m.-Short Service and Sermon.
10:00 a.m.-Second Session of the General Assembly.
11:00 a.m.-Address by the Rev. Homer Synnestvedt. Subject: "The Pastoral Use."
2:30 p.m.-Meeting of the Corporation of the General Church.
2:30 p.m.-Session of Theta Alpha.

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     Thursday, June 21st.
9:00 a.m.-Short Service and Sermon.
10:00 a.m.-Third Session of the General Assembly.
11:00 a.m.-Address by the Rev. Alfred Acton. Subject: "Intercourse of the Soul and the Body."
3:00 p.m.-Session of the Sons of the Academy.
3:00 p.m.-Session of Theta Alpha.
8:00 p.m.-Men's Meeting. Mr. Alex. P. Lindsay, Chairman.
8:00 p.m.-Theta Alpha Banquet.

     Friday, June 22d.-Academy Day.
9:00 a.m.-Short Service and Sermon.
10:00 a.m.-Fourth Session of the General Assembly.
11:00 a.m. _Address by the Rev. E. E. Iungerich. Subject: "Academy Origins and Aims."
3:00 p.m.-Meeting of the Alumni Association.
8.00 p.m.-Assembly Ball.

     Saturday, June 23d.
9:00 a.m.-Short Service and Sermon.
10:00 a.m.-Fifth Session of the General Assembly.
11:00 a.m. _Address by the Rev. George de Charms. Subject: "The Corner Stone of the Christian Church."
8:00 p.m.- Address by Mr. Raymond Pitcairn. Subject: "Art and the Bryn Athyn Church." Illustrated with Stereopticon Pictures.

     Sunday, June 24th.
11:00 a.m.-Divine Worship.
4.00 p.m. - Administration of the Holy Supper.

     Monday, June 25th.
10:00 a.m.-Meeting of the Teacher's Institute. Address by the Rev. Reginald W. Brown. Subject: "Fundamentals of Method."

     ASSEMBLY INFORMATION.

     Short Service and Sermon.-This new feature of an Assembly Program is planned to Provide half-hour devotional exercises each morning from Wednesday to Saturday inclusive.

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Suitable music has been arranged, and the sermon will be delivered by a different minister each day.

     Housing.-The Immanuel Church extends a cordial invitation to all members and friends of the General Church, and will provide for the housing of all guests. The Committee in charge of the arrangements has planned a number of social features which are not announced in the above Program. Intending visitors will please notify Mr. Louis S. Cole, at Glenview, Ill., at the earliest possible moment.

     Meals.-From Monday, June 18th, to Monday, June 25th, inclusive, meals will be provided at a rate which will not exceed $2.50 per day.

     Railroad Arrangements.-Glenview is a station on the Chicago, Milwaukee & St. Paul Railway. The Chicago terminal is at Union Station, which is also the terminal of the Pennsylvania System. Check all baggage to Glenview, Ill., via the C. M. and St. P. Ry. Trains for Glenview leave Union Station, Chicago, as follows:- Week Days: A.M;-7:40 and 9:40 P.M.-12:40, 1:35, 2:50, 4:10, 5:22, 6:01, 6:45, 9:20, 11:55. Sundays: A.M.-7:40, 8:10, 9:40, 11:11 P.M.-12:40, 2:52, 4:10, 6:45, 9:20, and 11:55.

     Chicago Daylight Saving Time =Eastern Standard Time.

     A Representative of the Assembly Committee will be at the Union Station on Monday, June 18th, and on Tuesday morning, June 19th, to assist arriving guests. He will wear a red and white badge.

     Automobile Route.-From Chicago to Glenview:-North Shore Drive to Dempster Street, Evanston (about 10 miles). West on Dempster Street to Waukegan Road (about 7 miles). North on Waukegan Road to Glenview. West on cement road to The Park (about 1 mile).

     Parties of four of five may engage yellow Taxicabs from Union station to the Park, Glenview. The above route may be given to the driver. The distance is from 17 to 19 miles.
          ASSEMBLY COMMITTEE.

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NINETEENTH AND THE ASSEMBLY 1923

NINETEENTH AND THE ASSEMBLY        N. D. PENDLETON       1923


NEW CHURCH LIFE
VOL. XLIII          JULY, 1923           No. 7
     ADDRESS BY THE BISHOP TO THE ELEVENTH GENERAL ASSEMBLY.

     The day and the occasion, the 19th of June and the Assembly,-are entwined in our affections. Together we "go up" to celebrate them as the tribes of Israel observing a feast. Out of the 19th the Assembly developed as a grown fruit from its seed; for the Assembly is an embodiment of the Academy; and the Academy, which at first was an evangel, then a school, and at length a Church, drew its inspiration from that mission of the disciples which gave the 19th Day of June its everlasting fame, namely, the mission to proclaim throughout the spiritual world the reign of the Lord Jesus Christ.

     This proclamation was the culmination of that Divine impulse which, in the year 1757, swept through the spiritual world, brought the false heavens to judgment, and reduced the hells to order, and which, formulating itself in the mind of the Seer, came down to earth as the Writings of a Divine Revelation. These, taking hold of men, gave enlightenment to their minds and strength to their hearts to do their part in bringing to pass on earth that which had happened in heaven, which happened of Divine provision in the end of days, and which came to pass on earth none too soon to save a lost world. What could be of greater import or more impressive to the few who had ears to hear! And how their hearts must have burned with desire to voice the message, when its Divine significance was clearly understood!

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For that message was nothing less than the long-heralded evangel of the Lord's Second Coming. This was its meaning; and no less than this was adequate to restore the fallen Church; and no less will now or ever avail to renew those spiritual forces which are competent to sustain the Church in temptation, whether now or in time to came.

     The 19th of June and the Assembly together stir our affections, our memories of days gone by, of spiritual instructions and deep emotions, which taking hold, bound us to a mighty purpose, kindling in our hearts a flame of devotion, which, from year to year as life passed by, and in the face of serious discouragements, sustained the first exalted hopes of our fathers. In the spirit of this devotion, and with these hopes in mind, we gather once more, here and now, on this day and occasion; to renew the bond and to light again the flame of love for our Church and its mission, and, in so doing, to seek guidance of the Lord for our own further going in the way of His leading. For it is profoundly of our faith that the Lord is present in His Church,-present and ready to answer inquiry, to answer, by spiritual urim, the questioning of open minds, by granting high perceptions of truth, whenever man in moments of elevation turns to Him. The things seen at such times, and as if in vision, are the Lord's answer, making known His will, His guidance, and even the way of His salvation. The things then seen and perceived as truth remain, and the memory of them is powerful to hold when again the light grows dim and temptations intervene,-powerful to hold through after worldly cares and temporal illusions.

     In such moments of spiritual elevation and earnest inquiry, the answer given is a Divine communication profoundly influencing the after life, but not without a long contest, not without a bitter struggle. The answer given is indeed given in fulness, and in the moment of the giving all things seem possible; for the mind is pitched to a high key, inhibitions are removed, and the end is seen as present; but afterwards it is found that it is not possible to carry forward into actual life a full realization of spiritual states, and we ask ourselves distressing questions. What have we accomplished? And how little have we done? For we perceive our failure,-the failure in ourselves, in our deeds; always some partial failure confronts us, because of our human weakness and human error. Yet may we know; though full realization be not given, still it is possible, and within our reach, to be faithful to the ideals formed, and to hold those ideals as our dear possession, and labor for their fulfilment.

387


Fail in part though we may, and fall at times, as we shall, into other and adverse states, still will there be given recovery, as of spiritual sanity, and therewith clearness of moral purpose, and so a renewal of the first-born ideals, along with the added strength that comes of the wisdom of experience. In this, a little labor, long-sustained, will make the ideal of youth a reality of age,-a reality not quite at one with the early vision, perhaps, but essentially the same.

     It is true that failure is the first sequence of every dream,-partial failure, at least,-calling for another trial, and yet another; for only so are human worth-while things made, and only so are the things of the spirit built. Hence it is that man can be regenerated only by the sweat of his brow, and the Church founded only by the blood of its martyrs. This is the old, old story of man, and this the history of the recent Academy, of that movement of deep spiritual purpose within the New Church, conceived in enthusiasm as a program of church restoral, and carried forward with notable determination; but, as with all like movements, it encountered inexplicable hostility, on the one hand, and studied indifference, on the other. There is ever a strange antagonism between things near akin. This is notably the case with divergent faiths of a common stock. Perhaps it is felt that salvation is one, and the way but one, and that way our own.

     Yet the hostility to the Academy in its beginning acted only as a peripheral stimulus; and it mattered little, so long as our own people were led by an earnest enthusiasm, so long as the body of our Church was filled with a sense of its mission. Nothing endangered it, save the slow gathering within itself of that spiritual inertia which is the cause of the subsidence of every religious movement. And this danger was, and always will be, imminent. The end soon comes, unless there is given a renewal of life from within, and also, to some extent, from without. This renewal, and this alone, can save; and, therefore, I say with awareness, that if this Church is to be saved, if it is to continue its spiritual ministrations unimpaired, it must from time to time undergo a new birth, and, in so doing, recur to its first love,-must appeal anew, and with supreme devotion, to the source of its inspiration, and this, not by a superficial imitation of old modes and manners, but by a present-day perception of the need and, as well, the means of the revival.

388




     Come, therefore, let us as one see whether we may not again behold the Lord's salvation, even on this day which He ordained afore time for the sending forth of His disciples. The day is significant, and the occasion propitious for us to receive a portion of that apostolic impulse which was sent forth so many years ago into the wide spiritual realm,-sent forth, in truth, as an unending series as of spiritual waves, carrying the proclamation of the Lord's reign near and far. If so be something from this Divine current is granted us, then shall we renew this day our vows of devotion, and thereby submit ourselves to a fuller realization of the truth and purpose of the everlasting gospel and the need of its proclamation.

     We must, then, grasp this gospel, this proclamation, as a potent fact, a spiritual fact, as a thing done in heaven, which founded a church on earth, which thing we gather together to commemorate and celebrate. The word of it, the revelation concerning it, given by the Seer, by Divine command, constitutes at once the ground of our faith and the source of our authority. This word, this revelation, appeals with "the self-evidencing reason of love," with the convincing power of truth Divine, of that truth which is the inner light that lighteth every man who receives it, and which was promised with the giving of the Paraclete, with the final sending of the Holy Spirit. We must grasp the fact that the proclamation of the disciples was one in spirit and purpose, one in fact and principle, with the New Divine Revelation, given as a new Word from God concerning Himself and His Church, and that its giving was of the same cause with the establishment of a new heaven and the founding of a new church on earth. Anything less than this, any interpretation which falls short of this, will cause the Church of such lesser interpretation to lose heart, and to falter in the way. But with this,-with this realization of the Divine import of the words of the Writings, and their binding authority on the Church, and over the lives of its members,-there will be given that Divinity in its authority, upon which alone the New Church may be built.

     How, then, do we realize this? Aye, in principle! For it has become of our faith so to confess. But how, in fact, do we measure up to this confession,-this sublime creed of a Church of a new Divine origin?

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The familiar thought of it has perhaps dulled our sense of its reality. This is the danger to this generation of Academy-trained men and women. Our fathers could talk of nothing but the Doctrines. We, following a certain natural tendency, talk of many other things. Is the saying then true, that "out of the heart, the mouth speaketh?" If so, then this word of Scripture is your indictment and mine. But let us be fair and hopeful. We cannot in all moods be amazed at the sun shining in his glory. Also, there are encouraging signs that the coming generation, in part at least, desires for itself intellectual entrance into the mysteries of its faith. Student groups are forming here and there to see for themselves, to know and understand in their own hearts, the content of the revelation bequeathed to them. If this beginning holds, and grows, we shall have a revival indeed, and this oncoming generation will be even as their fathers. Spiritual forces will gather in their hearts, and in their minds a new light will break, and they also will be molded to the ends of Providence, and become fit servants of the Lord's Church on earth. But to them one imperative comes from the fathers, and one only, and this with reference to the approach, the attitude, towards the New Revelation. Human conceits, and the vanities of modern skepticism, must be put aside, and the Writings, as being a Divine Revelation, must be allowed to interpret themselves. They must be read and studied in their own light; for only so will their Divinity become manifest.

     I say advisedly that this is the single imperative which we have received from our fathers, and which we acknowledge. Wherefore, we hold the saying true that the members of this Church are bound in doctrine and in conscience by no other than the theological Writings of Emanuel Swedenborg, meaning by this that interpretive doctrines come and go, but the Writings remain forever. On occasion, and in time of need, certain doctrinal conclusions are advanced and accentuated; later, and with a change of state, they pass into the background. This process takes place without reference to the inherent truth or possible error of such conclusions. I have in mind the fact that the Academy has in the past been characterized by other than the doctrine of the Divine Authority; but I hold that these other doctrines are subordinate interpretations, and are capable of enlargement, or perhaps modification, as a result of further study of the Writings and the changing states of the Church.

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This is said in the interest of freedom and progress. It may be that, in the years to come, the list of so-called Academy doctrines will be enlarged. Certainly a living church will ever put to the front that specific teaching which the times call for. Yet the work of our fathers was remarkably comprehensive; and we at this day still live in the shadow of the structure built by them. But whether or no that structure may in some feature yield to the action of time, we are convinced that the fundamental conception,-the formula which gave Divine standing to the Writings, and their essential unity with the Scriptures,-will ever stand.

     However, this doctrine, exalting the Writings to the plane of the Divine Word, while preeminent, and standing by itself as the single imperative of our faith as a Church organization, is by no means pressed in derogation of those other Academy doctrines which have both convinced our reason and engaged our affection; for, to us, they appeal as the direct and more or less obvious teaching of the Writings, especially the view taken with regard to the interior state of the Christian Church. No teaching is more unpopular in this sentimental age, and yet none appears to be more obviously true. To hold that the exposition of the state of Christianity given in the Writings was valid at the time when Swedenborg wrote, but not now, appears as strangely fatuous, in the face of the manifest evils of the day and the skeptical trend of modern thought.
We admit a manifest increase in religious freedom as the immediate result of the Last Judgment, but hold that the trend of the modern mind is as yet away from belief in the Lord as God; wherefore, we Cannot give up our allegiance to the organized New Church which stands openly for that recognition, in favor of the old, conceived as imperceptibly improved by some vague permeation.

     It is fundamental to the faith of this Academy Church to believe in the Writings as the Word of a new and final revelation, which Word constitutes in itself the ordained mode by which the Lord manifests Himself in His second coming. This gives, as said, that Divinity upon which the New Church is to be founded, and by which it is separated from, and distinguished above, all sectarian forms of the Christian Church; and we may add that a clear realization of this Divine function of the Writings is needed at this day when the Church is being decimated by that fatal theory, known as the doctrine of permeation; a doctrine which, it seems to me, could have arisen in the Church only as a counsel of defeat,-an illustration of the fact that he who surrenders yet claims the victory.

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If the new permeates the old, and thereby loses its own identity, what gain is there? For is the old thereby made new? Is modern Christianity approximating New Church standards, either in doctrine or sentiment? If not in doctrine, shall we admit as evidence the sentiment of liberality, or perhaps the vision of a universal non-credal brotherhood! One recognizes a sentiment in favor of the brotherhood of man. But this is new only in the sense that it is much talked of. It is difficult to see even a remote connection between this sentiment and the Church of the New Jerusalem, to which has been given the most particular and commanding creed ever delivered to a Church.

     There is indeed such a thing as permeation; but the trouble with it is, that it works both ways, to the disadvantage of the numerically weaker body. Permeation depends upon two factors,-an organic base, and a state of reception. The organic base, in the case in question, is the organized New Church; with this, therefore, and its strengthening, we are concerned. Doubtless the Lord, in His good Providence, and by deep movements beyond our ability to perceive, is preparing for the time when the New Church may come forth among many; and doubtless, also, by a slow and difficult process of selection and elimination, He is preparing a strong organic base, against the time when the Church will be competent to stand forth. But, I repeat, the organized Church is our concern; in connection with it, we have our conscious part to play, and to it, therefore, all our thought is intensively turned. All that upbuilds it, we favor; all that disintegrates it, we condemn. For this, and also because we fear a certain kind of permeation, we dread too intimate contact with the old, but still powerful, Church of Christendom. Knowing that, at this day, its sphere is still very subtle, and its sway over religious minds still effective, and that neither we nor our children can withstand it, save by the mercy of the Lord operating through Noahtic prudence, we gather together for safety,-ourselves, our wives, and our children,-into the ark of our doctrine, believing that only so shall we pass safely through the waters.

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     All that upbuilds the organized Church, we favor; and with a view to this, those interpretations were given which became known as the Academy doctrines; and of these, none touched our lives more intimately than the matter of marriage,-marriage within the Church. It was known from the Writings that a true spiritual union could be struck only between two who were of the faith; and it was perceived that such a marriage would not only be graced by a Divine blessing, but that it would afford both an inner prop and an outer support to the Church itself; moreover, that the children of such a marriage would be blessed with an inclination towards spiritual truths which would make of them fittest material for the future Church. While it was counted on that these children might inherit something of an inclination towards spiritual things, yet it was realized that minds of Christian inheritance were at best spiritually dull, and could not be prepared to entertain Divine verities so as to hold them permanently and in integrity, save by an insistent and protective education. Therefore, education became a Church work, and thus also a work of the priests of the Church. We were not unaware that the priest as an educator had the sound of harking back to an age long since gone; but we were convinced that, whatever its limitations, that age was more spiritual than this, more God-fearing and devout. But in this, as well as in the matter of the priest as a governor in and of the Church, we were looking to the Writings for instruction, and not to the past for historic precedent.

     In the matter of priestly government, the Writings were our direct and commanding authority. In accord with this authority, the priesthood assumed its place and its powers, and imposed upon itself its grades or degrees, and thence instituted the form and organization of the Church which has been maintained to the present day. It has been said that the powers of the priesthood, and especially that of the chief among the priests, was over-wrought in the first stages of our Church, and that, in consequence, a reaction was inevitable. The outstanding facts concerning this are sufficiently evident, but the inner history of it can best be understood at a later period.

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     In the affairs of men, whether civil or ecclesiastical, some one or group must govern. It is said in the Writings that the governors of the Church are called priests, and their office the priesthood, which statement in the pages of Revelation is imperishable, giving Divine sanction to this function of priesthood. Let us hope that the Church will ever affirmatively regard and earnestly support the principle of government herein involved, and that our priests may be blessed with spiritual discernment, and, as well, with practical wisdom, in order that the work may be well done, and that those adjustments may be made which are, and will ever be, called for in this workaday world, where human gifts and human weaknesses are of such infinite variety, and seemingly play so important a part. While the high powers implied in the performance of sacred rites, in the teaching of doctrine and in ecclesiastical government, are entrusted to the priests, yet the warning is given that the Church is not for the sake of the priesthood. The priesthood is given that there may be a Divine service among men. Its use and function leads to the worship of God, and it stands for good will among men. Its work is to upbuild the Church by gathering groups of worshipers, and to maintain that order, in and according to which the bodies of the Church may become receptive of influx from heaven.

     This priestly government does not imply the imposition of the personal will of one upon another. An act of will may indeed be called for, in making decisions pertaining to the duties of office, and in support of those principles of truth for which the Church stands; but more than this is of evil, since it interferes with that personal liberty which is the necessary basis of man's regeneration. This spiritual necessity of individual liberty should be regarded by us as the fundamental requirement of every man; and in this, the freedom of one implies that of another. Herein also is the saying true, "Like priest, like people." If you constrain the one, you place bonds upon the other. Many things may have to be done in this disorderly world. Anything may, of permission, come to pass; but we are speaking of an ideal to which we aspire in the face of disorder,-of an end which must be accomplished despite difficulties.

     Those who have accepted the services of a priest should make it a matter of conscience, as well as of pleasure, to receive his teaching affirmatively, and to sustain his hands in his administrative duties.

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Only thus may those spiritual benefits accrue which are promised, namely, enlightenment in Divine things, and order in the affairs of the Church, without which it is most certain that the Church cannot be established as a competent body, either in natural efficiency or in its organized representative formation whereby is induced that orderly influx from corresponding angelic societies, which, to my mind, is the most important of the two; for such influx regards that intercommunication between heaven and earth which the Church is instituted to secure. Natural efficiency in ecclesiastical affairs, when too much emphasized, not infrequently overreaches its purpose, by bringing about a deadening of the spiritual center; on the other hand, a representative formation of the Church in accordance with the revealed laws of order causes the Church to stand in body as a vessel prepared and ordained to receive inflowing life from above. Under such circumstances, the tendency of the Church is to maintain its inner springs of vitality, which it nourishes as the secret source of growth, and which is given it as a blessing from the Lord, even that blessing which ever falls upon the things of the world which open to heaven.

     This conception of a Church, built in the form of a representative, is engaging. We now have it in part, in the threefold order of our priesthood; and even the body of our first establishment, before the Academy became a nominal Church, was arranged in like degree. Perhaps that first, trinal-formed body was prophetic of something to come in the end. However, it was not democratic, either in form or spirit; but for that matter, neither is heaven. Yet it seems to have been of frail formation, since it broke; and in its breaking, some fine essence escaped which we have not regained, at least not yet. It may be that such an essence could be contained only in a body of threefold order. Still, when the break came, much was held, and something gained. The gain is represented by the Assembly, which, called into being in a day of distress, has since served as the fundament of our Church.

     The Assembly was in the beginning, and has since continued to be, a mass meeting of enrolled members of the Church. The second of these general meetings called its Bishop, and requested him to preside over the affairs of the new organization then forming.

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Also, at a subsequent meeting, the financial affairs of the Church were entrusted to a separate organization, formed for the purpose. In calling its Bishop, the mass meeting was simply giving formal effect to a pre-existing status. For those who were assembled had come together in the first instance by invitation from the Bishop and the priests associated with him, all of whom had separated from the former organization, known as the "General Church of the Advent of the Lord." The men who led in this movement felt that it was incumbent upon them to form a new body. The sentiment in this matter was expressed by one who said, "I had no part in placing our former Bishop in his position; I cannot raise my hand to remove him; but I can withdraw, and form a new organization." Some felt that the point involved was finely drawn, but in those days the thought was keen and the conscience tender in such matters.

     And so the question was asked, "Will it always be necessary to recede from, and thus perhaps destroy, a Church, in order to remove a Bishop who may be incapacitated?" A direct answer to this, so far as I know, has never been definitely given. However, it appears that, while no man or body of men may take from a priest the powers into which he has been ordained by the laying on of hands, yet the relation of any priest to any body of the Church may at times be severed, and this by an orderly procedure. This procedure is sufficiently well defined with regard to the removal of a pastor. But in the case of the Bishop of a general body, there is no Super Bishop to whom appeal may be made. Yet I would call your attention to the fact that the power and procedure which is employed to install a minister of the third degree as the Bishop of a general body can be invoked to sever such relation. The present Bishop of the General Church was named by the Ministers' Council, and called to office by the Assembly. He can, therefore, in my opinion, be unnamed and recalled by a like procedure, and this without disrupting the Church. The Church organization has by all means the prior right of existence. Let us hope that this Church may outlive very many Bishops.

     With the calling of the First Assembly, which began the organization of the present General Church, and by the act of the Second Assembly in calling its Bishop, the ecclesiastical establishment then associated with the incoming Bishop was taken over, and with it the customs and modes of government which had previously prevailed, but with the accentuation of the need of Council and Assembly, as being essential to the free and right exercise of government.

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And while the new organization marked a distinct change of state, there was no alteration in the doctrinal stand, nor any essential change in the governmental system.

     As before noted, after calling its Bishop and installing him as the chief executive of the Church, the Assembly subsequently gave its financial affairs into the hands of another body, formed for the purpose. The relations between the Bishop and this other body and its Executive Committee, while in spirit co-operative and cordial, have been uncertain. It is a need of our Church that these relations be more clearly defined, and this not only with a view to perfecting the order and organization of the Church, but also to render possible a well-informed performance of those duties which make for the sustainment and growth of the Church, and are a common concern, both of the Bishop and the Committee.

     It is of revelation that the priesthood is the first of the Church, and that the Priests are the accredited governors. Yet, as we are constituted, the Assembly is the fundament, and therefore the source of authority in all that concerns our temporalities. Having transferred its financial affairs to another body, the Assembly is now distinguished by its ecclesiastical relations with its Bishop. As the Church now stands, we have three separate bodies, not counting the Academy; that is, the Ministers' Council, the Assembly, and the Corporation. While I shall not quarrel with the Providence which has cast us in this shape, I shall ever look to unity, in fact as well as in principle, in body as in spirit, and this lest, by some caprice, these quasi independent bodies draw apart, to the injury of the Church.

     We need, of course, to guard against that impulsive love of change which essays to make alterations without sufficient cause and without sufficient consideration. Old forms of ripened use should be modified slowly, lest something of the spirit escape which cannot be recalled. But changes are inevitable, and necessities sometimes take us unawares. I think, therefore, that it is the part of wisdom to look a little ahead.

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If we do this, I think we shall see that the Assembly, if it is to maintain its prerogative of calling the Bishop of the General Church, and granting his executive warrant, should so adjust itself as to speak more nearly and equally the voice of the whole Church, instead of, as now, by a mass meeting in which there is a heavy local preponderance.

     Please note that we have a widespread organization, and also several independent bodies, each having a somewhat different group control, and each interested in the choice of a Bishop. In case of a contest-and shall we say that there will be no contest,-the possibility of disorder, division, and complaint, with their attendant evils, is grave. I well know the old watchword, not to legislate for the future, and I grant the sometime futility of doing so. But my appeal is, that we look; the situation in the face, regard our uses, and study the right order of their performance. With the exception of such important determinations as that noted, let us by all means continue these assemblies, with a view to those spiritual uses which can best be served by an open and hospitable gathering of the members of the Church.
ADDENDUM TO THE BISHOP'S ADDRESS. 1923

ADDENDUM TO THE BISHOP'S ADDRESS.              1923

     With reference to the question of the mode of removing a Bishop, it ought to be stated, in the interests of historical accuracy, that the principle involved was indeed discussed at the First General Assembly, in 1897. Bishop W. F. Pendleton, touching upon the subject in his "Notes on Government," said:

     "Their internal consent to his government may recede, in the presence of incompetency or disorder, which may eventually lead to an open withdrawal of their invitation to exercise his functions over them. They can withdraw or take away that which they have given and no more. But what should constitute a legitimate cause or occasion for such withdrawal, as well as the manner and method, it would not be wise to attempt to determine at this time, or perhaps at any time in advance of the conditions which call for it." (Journal of the First Assembly, p. 134.)

     Earlier in the same Assembly, during the discussion of Mr. Price's Paper on "Government by Conscience," I myself said:

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     "It seems to me that the time is past, especially with us, when it can be said that the Church cannot remove its Bishop. We stand here as an Assembly. The one who called us here has resigned from the government, together with his councilors. They have left this Assembly in absolute freedom. We are going to choose a head, and if the Assembly can so choose, it can also reject. That which is given can also be taken away. To my mind, it makes no difference whether we make a rule or not, so far as the power of effecting a removal is concerned. Whether a rule is made or not, yet it can be done." (Journal of the First Assembly, pp. 36, 37.)
DISCUSSION OF THE BISHOP'S ADDRESS. 1923

DISCUSSION OF THE BISHOP'S ADDRESS.       Rev. Karl R. Alden       1923

     Rev. Karl R. Alden: The Bishop has touched us in all points of our deepest love. He has outlined especially that great principle of the Divinity of the Writings, and has faced for us a question which has never been spoken of publicly before. For the first time, the manner in which a bishop may be removed has been laid before an Assembly, and it seems to me that it gives us a feeling of new freedom. As the Bishop stood before us all, I thought of one thing,-of the power which the General Church of the New Jerusalem enjoys because we have a Bishop. In other bodies of the New Church, there is the lack of a head such as we have, of some one more than a president, of some one who can never have his prerogatives taken away, but who still may be removed by the General Assembly from the position of its executive head.

     A man with a weak and diseased body, if he has will-power, can force that body to perform uses; but how much more power would he have, if his body were strong. The Bishop of the Church is a man of will power and inspiration, but if we give him only a weak body to work with, he will be hampered. Let us now, each one of us in his own way, perfect himself to perform with ability some part of that compact body of the Church, of which the Bishop is the head.

     Rev. E. E. Iungerich: It was so fitting that the Bishop began his address by associating the General Assembly with the Nineteenth of June. That was the day when men were drawn together, not two or three, but twelve, representing that perfect union. We often hear the expression of what it is that builds the Church. We all know the Psalm which tells us that the Lord alone builds the Church, and that, if the Lord does not build, we labor in vain, Also we recall the passage that asks why Israel wanted to build a house to the Lord, as if He could be localized, when we know He is omnipresent. The light is everywhere; yet by focusing it, we bring a strong effect of the light to bear upon us.

     So the Bishop most properly called attention to that other slate, which we will be in when we leave the Assembly and return home.

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It is hard to carry the spirit with us. Yet the real presence of the Lord is when, in states of darkness, we are willing to fight for that which has temporarily lost its power to thrill. The test of our New Churchmanship is to love the living truth for its own sake, and not because of any previous thrill it may have caused. Unless we do this when we go home, the effect of the Assembly will be lost. We want the light that we get here to stay with us, making us willing to stand by the cause, and recognize that the Lord God Jesus Christ reigns through this doctrine.

     Rev. Alfred Acton: The leading note that ran through the Bishop's Address, which I, in common with all, greatly appreciated, was that we cannot stand still; either spiritually, doctrinally, or as an organized church. We cannot stand still, and this I take to be the leading note of the Nineteenth of June, when the twelve apostles were sent forth to preach that the Lord Jesus Christ reigns. That doctrine was known, and had previously been stated by the Lord, but it was to be preached anew, with new power, with new understanding, to meet new and more hitter enemies.

     The Bishop has inspired our hearts to new strength and enthusiasm. We get such new thought every Sunday, and feel that we need it, and so in these Assemblies we get new inspiration in a larger field.

     The Bishop has shown that the Academy doctrines are interpretations, and that they are subject to revision; but he has also shown that they will remain as stereotyped forms, unless men continue to read the Writings, to advance in interior understanding. You realize what the Bishop has said about the state of the Christian world, which is against the Divinity of the Lord. It is the duty of ministers to study the doctrine on this subject, and enter into a more interior understanding of it, in order to meet the state in the world which is opposing the Church. But no minister can do that, unless upheld by laymen. There must be a state of active thought about the doctrines, and that will not exist, unless there is a state of active reading. When men and women read the Writings, then they come prepared to receive what the minister gives, and they are a powerful stimulus which gives the minister illustration in the study of doctrine.

     But it is not only in doctrine that we must make an advance. It is also in organization. We are not stereotyped. Our organization must be made to meet uses. At present, our organization has three bodies: First, the Council of the Clergy; second, the Corporate Body; and third, the General Assembly; and the peculiar relationship of these bodies has been that one of them is independent of the others. The Bishop presides over the Council of the Clergy, but not over the Corporate Body. This has worked. Almost anything Will work where there is Charity and confidence; and it is one of the greatest compliments that I can pay to our body of the Church, to say that these bodies have worked under this system. When the organization was established, it was necessary to define clearly that laymen were independent. But are we always to remain in this state? The Bishop has called attention to the fact that there is not enough connection between the executive head and the lay body that manages the finances.

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The question is, whether we can improve our organization by a closer relation between the Bishop, who is the executive head of the Church, and that body which has charge of the finances. The only way in which this can be done organically, so far as I can see, is that the Bishop should be recognized, by virtue of his office, as the President of the lay body. Spiritually, this has been done in the past, because there has been the closest connection between the head of the lay body and the Bishop. But, as a matter of fact, the system has not worked well. Is the next step to be that we shall recognize the Bishop as the executive head of the Executive Committee? I do not know whether it will come before the
Assembly, but it has been in the minds of a number of us, and should be actively in the minds of the members of the Assembly.
ASSEMBLY BANQUET 1923

ASSEMBLY BANQUET              1923

     HELD ON THE 19TH OF JUNE AT 1.30 P. M.

     Following the opening session of the Assembly, the Banquet in celebration of New Church Day was served in a shady grove at the southwest corner of The Park. Nature has a fashion of signalizing this, our festal day, with a roar of the elements; and those who give heed to portents affect to see no unfavorable omen therein. But though thunderstorms raged close by, the green canopy above amply protected the gathering from the light shower that fell here.

     The repast ended, the Rev. Gilbert H. Smith, toastmaster, called upon Mr. Leonard E. Gyllenhaal, who proposed the first toast,-to "Our Glorious Church." Responding briefly, the Rev. Alfred Acton said:

     "The Church, with which our minds are filled today, and the subject of which has been introduced in the noble message of our Bishop, is the Lord's presence in the hearts of men. For the Lord is present in an organization only in the degree that He is present in the hearts of the members of that organization. I believe that the strength of our organization is due to the presence of the Lord in the hearts of the members, leading them to strive to remove the evils which make separation. Where the Lord is present, there is a real spiritual, as well as a natural, Assembly."

     Mr. George A. McQueen then responded to the toast and song to "June Nineteenth Forever:"

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     "The Day we celebrate is becoming so much a part of General Church custom that it is hardly necessary to explain it. We come together, and bring the associations of the Day to our minds, and experience an elevation of joy on such special occasions. Soon we return to the everyday level, and then we live on what we have received at such meetings. We get enough to keep us alive until the next time. This is the use of such assemblies, at which we receive great spiritual pleasure and enlightenment. I believe that the remaining meetings of the Assembly will be an unfolding of what we have received in the Address this morning."

     The toastmaster, having bedecked himself with an early badge of the Academy,-a purple ribbon with suspended medallion,-then introduced the central theme' of the formal speeches: "We would, propose turning our thoughts at this Assembly to the Pastoral Use, and on this occasion to deal with Four Parables of the New Testament. It is said in the Writings that the language of all the angels falls naturally into parables. It is also said that all parables involve, as a central teaching, the idea that everyone who lives well will be Saved. Again, it is said in the Writings that the Lord spoke many parables, but explained none of them. So I have asked the speakers today to give simple explanations of the parables in the light of our Doctrine, and to find applications for them to the General Church and ourselves individually."

     Interspersed with songs, the following addresses, dealing with the Four Parables, were delivered: The Rev. Karl R. Alden spoke on "The Pharisee and the Publican," and Mr. Henry Heinrichs on "The Prodigal Son." [We regret that we are unable to report the text of these two speeches.] The Rev. W. H. Alden then spoke on the parable of "The Good Samaritan," as follows:

     You remember the parable, the man going down from Jerusalem to Jericho, falling among thieves, deprived of his raiment, wounded, left half dead; the Levite and the priest passing by on the other side, the Samaritan ministering to his needs and taking care of him. The man going down from Jerusalem to Jericho is the man of the church receiving the truths of the church, and then attempting to put them into life. Let me tell you a story which illustrates the point I wish to make, and which you may illustrate in many other ways. In the June New Church Life are two good illustrations,-one, the article by the Rev. Karl Alden on "Doctrinal Classes," the other by the Rev. Homer Synnestvedt on "Backing Our Schools." This is my story:

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     "It seems very difficult to get boys and girls who are honest," said the business man to the school man, and with some air of reproach. "They are not truthful; they are not trustworthy; they are not dependable. You school teachers ought to teach morality; you are failing to teach character."

     Grievance grows to resentment, and the school man replies: "We know that we should train children toward fine character. We do teach morality and a high standard of ethics, but only to be laughed at for our pains."

     Says the business man, "What sir! who laughs at morality, or the teaching of morality?"

     The school man responds: "The business man, the 'red-blooded man,' the captain of industry, the hustler, the 'go-getter.' Morality is a joke to them. The boy admires the leaders of the real world. The school is not the real world."

     Business man: "I don't understand you at all."

     School man: "You know the school code of ethics and morality. It has been faithfully taught in every school of the land: 'Honesty is the best policy.' 'Tell the truth, and shame the devil.' 'A liar is an abomination before the Lord.' 'We do not play to win; we play the game.' When the boy goes out into the business world, does he find that the code fits?"

     The business man wriggles in his chair, as he rejoins: "Why not? We are decent people, I hope."

     The school man: "Does the boy's code fit? Does what the teacher taught him work? Could the boy last one day in your office, if he followed the code?"

     Business man: "Of course, he could. I would like to see it tried just once; the boy could have anything in the place."

     The schoolman thereupon brings forth a little book, and reads this memorandum of a business man: "I left my post when the head of the opposing firm was taken so ill that he was helpless. Our firm swooped down and cleaned them out. It made me sick, and I came down here to think it over."

     Business man: "Well, what would you expect? That was business. Did he think he was running a Sunday School?"

     School man: "You see, we teach what you call the 'Sunday School,' and you practice what you call 'good business.' A boy has to make his choice, and the odds are against him. We teach morality in the schools, but will business practice it? We preach duty to God and man on Sunday; what do you find when you go to work on Monday? When you go to business, what is the aim? To practice unselfishness? or is it to win?-to win success, honestly if you can, but to win success anyway?"

     So much for my story. Do we educate boys and girls for heaven, or are we thinking of their getting into the colleges of the world and the business of the world? Are we directing our thought so that, above all else, they shall be prepared for heaven, or that they shall pass the examination to get into college or business? In social life, do we think of brotherly love, or of social prestige and advancement in the kingdom of men?

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In marriage, do we think first of that conjugial union which can only be where there is spiritual love within, or are we attracted and led by the passions of the natural man, by hope of getting on in the world? Do we contemplate the sinking of self in that union before the Lord which is conjugial love, or does either partner seek dominion?

     You may find numberless illustrations of the principle that things which are delightful on the Sabbath are stolen from us on the weekday, so that we are "left half dead by the wayside," on account of the allurements of the world, the flesh and the devil. This is what is meant by the "man going down from Jerusalem to Jericho, falling among thieves, being stripped, and left half dead by the wayside." In a good sense, the "priest" is love to the Lord, but in an opposite sense, the love of self. The "Levite" is love of the neighbor, but in an opposite sense, love of the world. In the parable, loves of self and the world care not, but "pass by on the other side." Then comes the despised Samaritan, who here represents the Lord, and is so called. He now comes in a different guise to that in which He comes on the Sabbath day. Now we are in the things of the world, and He comes in a different manner,-differently to each one, "lifting him up, bearing him in His arms, pouring in oil and wine-good and truth-into his wounds, and taking him to the inn." His coming now is not in doctrine or theory, but in the practical life.

     For there are two ways of receiving goods and truths from the Lord. On the Sabbath, in the church, in "Jerusalem," we receive them as intellectual things, as theory. But when we go out into the world on the weekday,-as we "go down from Jerusalem to Jericho,"-we receive them, if at all, as matters of practical life. I can tell you how you do the first; I cannot tell you how you shall do the second. With every individual, the experience will be different. Each one knows this in his own heart, and must act from the Lord alone.

     The Rev. George de Charms then addressed us on the parable of "The Ten Virgins," as follows:

     Gathered together, as we are, in a feast of charity that is reminiscent of the feasts which characterized the primitive Christian Church, it is fitting that we should derive something from the parable of the Ten Virgins who waited for the coming of the bridegroom. Five were wise and five were foolish, bringing only empty lamps. While the bridegroom tarried, they slumbered and slept. At midnight, the bridegroom came, and the five trimmed their lamps. The foolish virgins said, Give us oil. But the wise said, Nay, lest there be not enough for us and you. Go and buy oil. And while they went to buy, the bridegroom came, and they went in, and the door was shut. And when the others came, and said, Open the door, He said, I know you not.

     In the brief time at my disposal, I cannot set forth many of the marvelous truths contained in this parable. But we know that the center and heart of the parable is the doctrine of charity. It is of this that I would say a word. The Lord has come into the world and given light by means of a Divine Revelation.

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That light has been called a beacon that shines down through a spiritually dead world, causing us to see the real state of the world into which we have been born. But the Writings must become more than a beacon, if a church is to be built by means of them. It is only when the light of that beacon kindles a fire in the hearts of men, the light of which will go with them to illumine their immediate surroundings and show them the way. It is this light that is called a "lamp" in the parable.

     Now you will recall that all ten virgins had lamps. A number of those who belong to the New Church have this lamp. It has been given to all men. Swedenborg, at the close of his life, wrote a work which we know as The Invitation to the New Church, in which he asked all men to come to receive this light, and to respond to the Divine call it contains. But it is not only by having this lamp that the Church can be founded. There must be oil in the lamp. A lamp without oil is but an empty vessel, and the oil that is referred to in the parable is charity.

     Generally speaking, charity, as known in the New Church, is a thing almost unknown in the world today. It is a thing, the full realization of which scarcely belongs even to us who have had the Writings and thought of them all our lives. Generally speaking, charity is in the human form. It has a soul, body, and mind. The soul of charity is love to the Lord,-love to the Lord that expresses itself in a love of His Revelation. This is the soul of true charity. There is much that passes for charity in the world, but which has no soul. A deed of kindness to one in need, a noble sacrifice for one's friends, a life of endurance in some chosen cause,-these are called charity, and indeed they may be so. They are forms of charity; but if there be no soul in them, leading to the Divine, they are dead; and no one can come to that soul except by Divine Revelation, which the Lord has given as the way. The Lord, coming to us by means of the Writings, inspiring our hearts with love to Him, enables us to live a life that is not only natural, but also spiritual; and it is as we live such a life that the soul of charity takes on a living body, made up of a life of use to other men, inspired by love to other men. It contains a soul that will mold the body into a form receptive of life, that will cast the form of the brain in such a form that it will receive influx; and this, not by any grand sacrifice, not by any heroic deed, but by so living day-by-day our love to the Lord in the use of our calling, that we may love one another as He has loved us. This is the body of genuine charity. But we cannot do this unless we go to the source from which alone we can learn the way. Only by going to the Writings can we achieve that which is in the spirit of genuine charity. It is the only wisdom that is worthy the name,-a wisdom, the very existence of which is unknown, and is even called insanity, while yet it is the wisdom of heaven.

     To instill this kind of charity has ever been the leading purpose of the ministry. To impart it to the children is the one purpose of education. To make it felt by the child is the highest goal of every New Church home. And well may we pray the Lord that this may continue; that, as we grow larger, we may rely on no grosser oil to maintain the flame of our fathers, pray to Him that this meeting may revive our realization of the distinctive character of that charity, and our determination to receive and revive the spirit of it in ourselves; for this is the spirit of our Church.

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     A spontaneous singing of "Our Glorious Church" was followed by the toastmaster's request for a speech from the Bishop.

     The Bishop: I delivered a message this morning, and it is difficult at a moment's notice to add to it. I can only express the hope that, with each succeeding day of the Assembly, you may all realize our wish and expectation that the Lord will, in very truth, be present to lead and guide us in those future states of the church into which we are about to enter. There are periodic crises in every man's life, and the same is true with churches. These crises are usually signified by some external event. Before that event, the state was thus and so; after the event, it is changed. It is my opinion that the great assemblies of the church,-certain great meetings which we have held from time to think I have stood for a change of state and the beginning of something new that led on to full consequences. I have nothing in mind. I know not what the Lord has in store for us. But it is a profound conviction that something is now being born with us from Him that will be an inspiration to us in the days to come. There is a prayer in the hearts of everyone of us, that the Lord our God may lead us, no matter what the consequences to any one of us. We pray that His will may be done in His Church, and not the will of any other. To Him alone we look for light and leading. To Him alone we look for that salvation of His Church which may also, in His good mercy, be our individual saving. "Bless the Lord, O my soul! And forget not all His benefits."

     The toastmaster now read a number of Messages of Greeting from absent ones, which are printed on another page, and then invited remarks from any who chose to speak.

     Rev. W. H. Alden: I believe this is the first General Assembly at which no one of the Founders of the Academy is present. It would be fitting to send messages of affectionate regard to the two surviving Founders,-the Bishop Emeritus and Mr. Walter C. Childs. I know that we cherish in our hearts a deep love for the Bishop Emeritus, on whom rested the founding of our present General Church. The Church turned to him in the hour of greatest need, and he answered the call. I ask you to honor a toast to our Bishop Emeritus, and to our other beloved friend, Mr. Walter Childs. And I would ask that I be authorized to prepare suitable messages to them both.

     Rev. Gilbert N. Smith: You are hereby authorized to send the messages on behalf of all present.

     Mr. Hugh L. Burnham: I have always noticed that, after all the speakers have spoken, some old man has to get up and reminisce. Last winter I had to undergo repairs, and during the long days and nights I thought on various subjects.

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One of these was the Assembly, and this one in particular. I then formed the hope that this Assembly might be known as the "Assembly of the Happy Face." A happy face is rare at the present day. When you walk along the streets, you do not see happy faces. Our children have happy faces. The parents of a new-born child have happy faces. And all of us, when we knew He were to be here, smiled and were happy. But unless we are careful, that will pass away. In this Assembly, we have a chance to let our happy faces show.

     What is the use of an Assembly? We know that God wills the salvation of every man. But since no one can be saved without Revelation, the Lord has given four Revelations on this earth. The greater part of the people in the world today are brought up in the remains of the Ancient Church, some in the Jewish Church, others in the Christian Church, and a small band in the New Church. God could not save people, unless there were some who had a genuine Revelation. It is through no merit of ours that the Lord can make use of us, if we receive and love the things of His Church. Through this as an ultimate, the angels can perform a use to every man in the world.

     When the Assembly meets away from Bryn Athyn, where the hurry and worry of the school closings is apt to prevail, those from that center can leave their cares behind, and we can all open ourselves to the sphere of love to the Lord. There is a statement in the Writings to the effect that men shun love to the Lord. But if we would make half an effort in shunning evils as sins, the battle would be won for us. When we meet away from Bryn Athyn, this is a unique place for such a meeting, with its circle of loyal homes, and group of buildings in the center. Swedenborg speaks of seeing a building of three stories, the highest of which represented love to the Lord, next the love of children, and the third mutual love. There is something of this in yonder group, where the church represents love to the Lord, the school, love of children, and the parish hall, mutual love. I am not speaking as an "insider," for they belong, not to us, but to the Church. We can realize that this is a sacred spot, where we must put cares aside, and receive mutual love. It is most important that we should receive mutual love, and exercise it, at a meeting of this kind, which cannot but benefit each one of us, and be of use, in the Lord's hands, in benefiting souls throughout the world. It is a solemn thought that we may be the instruments whereby the Divine Love may save men everywhere. And as we welcome you to this place, and ask you to make it your own, let us also tender this welcome to the angels, and to their God.

     Looking back upon the General Assembly, we have no hesitation in, saying that Mr. Burnham's dream came true. It was an "Assembly of Happy Faces!" And this gathering of banqueters out under the trees seemed loath to break up. For another hour, the speakers mounted the rostrum, one after another, to give voice to serious thought and pleasantry, each being greeted with the refrain:

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Yo-ho, he comes from;
     We'll hear what he has to say.
A great disappointment it would have been,
     If he had stayed away.
PAGEANT 1923

PAGEANT              1923

     TUESDAY EVENING, JUNE 19TH, 1923.

     The inspirational power of living Scripture representation was demonstrated once more in the beautiful Pageant produced as a conclusion to the celebration of New Church Day by members and friends of the Immanuel Church, old and young, under the direction of their Pastor, who brought to the undertaking a combined artistry of poet, painter and playwright. The storms that hovered nearby during the day had given place to the calm of a lovely summer evening, which afforded a perfect setting for the sacred drama that was enacted before an audience that filled the seats facing the east end of the chapel. Here, under the symbolic picture of the window, was a natural stage, with shrubbery banked high against the church as a background, and the trees on either side forming wings whence the actors came and went. At the right, behind the watchtower from which the Herald spoke his lines, the foliage screened the musicians, who gave delightfully adequate accompaniment throughout. The simple but effective costuming of the actors, the excellence of the character portrayals, and the devotional sphere of the action, all bore witness to a skilled labor of love in the preparation. Under the subtle spell of the Scripture phrase and story, vividly voiced and pictured, the audience became a congregation, moved to reverent awe and worship.

     The Pageant was entitled "The Two Olive Trees," being based upon the Eleventh Chapter of the Apocalypse, especially these words: "And I will give unto my two witnesses that they may prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks, standing before the God of the earth." (verses 3, 4.) It was composed by the Rev. Gilbert H. Smith, who also took the part of the Herald, and spoke the poetic lines that came in the intervals between the tableaux.

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While the Apocalyptic scenes involving the two witnesses ran through to the end, five of the Lord's Parables, with their less remote symbolism, were dramatically introduced by these lines of the Herald:

The light of prophecy was dim and dark,
     But these two witnesses,-the olive trees,-
Must still continue their appointed work,
     To testify against the Scribes and Pharisees.
The same two witnesses-anointed ones-
     Involved in parables for simple minds, Reveal among the hearts of men two kinds,
     And oft' it is the story of two sons.
The proud Pharisee beside the Publican,
     Who stand to pray within the temple gate;
The Prodigal and the good Samaritan;
     The foolish Virgins who return too late
To enter when the Bridegroom came at night,
     Because they had no oil to furnish light;
The parable of him whose sons he sent
     Into the vineyard: one said, Sir, I go,
But went not in; while he who first said, No,
     Relenting, did his father's will and went;-
These stories each the mystic meaning hold
     Of the olive trees and candlesticks of gold.

     The words of the Herald, and the representative action, then carry us through the decline and desolation of the Christian Church, and even to the time of the Judgment and the Second Advent.

Then did the Lord call again
     His Twelve who on earth had walked with Him,
And gave them commandment anew
     To gather all men to His kingdom,-
All who had opened their hearts
     To the two mighty Witnesses' teaching:
These are the Love of the Lord,
     And the heavenly Love of the Neighbor.
These are the two olive trees
     And the two golden lamps of the vision.

     Emanuel Swedenborg enters, and placing a volume upon the altar, retires. The twelve apostles appear, kneeling a brief space before the altar, then rise and go, two and two, upon their mission, as the entire assemblage unites in the song, "The Lord God Jesus Christ doth reign!"

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     As the theme of the Pageant was pictorially represented in the new east window of the Immanuel Church, which was designed after a painting by Mr. Smith, we append the following from a descriptive folder:

     "The east window of the Immanuel Church, made to commemorate the Eleventh General Assembly of the General Church of the New Jerusalem, is a mosaic in opalescent glass. The theme is a composite landscape of representative objects, the principal of which are two olive trees, with their characteristic gnarled and sturdy trunks. Beyond the tops of the trees, Mount Sinai rises, and other mountains more distant. The sky, shading from the horizon to a deep natural blue at the top of the arch, is full of clouds. A large luminous one hangs behind the summit of Sinai. The distant mountains catch the shadow of this summit. At their foot is seen the narrow purple streak of a river, which flows forward, winding through the landscape, until it passes out just behind the olive trees. Here and there in the foreground spring grasses and small shrubs, and in the center of it lies a well. This is meant for Jacob's well, which signifies the Word in its letter. Hence its place is by design immediately over, the Repository where the Word is kept."

     The Immanuel Church is to be congratulated upon this beautiful addition to its temple of worship, not only because of its original conception and technical excellence, but also because of its unfailing mystic charm, as revealed in the wonderful Pageant which marked its unveiling.

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MESSAGES TO THE ASSEMBLY 1923

MESSAGES TO THE ASSEMBLY       Various       1923

     The following communications by wire and post, addressed to the Bishop and the General Assembly, brought messages of greeting from members and societies far and near, and were received with hearty applause when read at the banquet on the 19th of June or at the sessions of the Assembly:

     FROM SOUTH AFRICA.

     Cablegram.
"Blessings on the Assembly from the Durban Society and the Alpha Mission."

     FROM HOLLAND.

     Cablegram.
"Bishop Pendleton: On the Nineteenth of June, the Dutch Society expresses love and best wishes to you and the Assembly. ERNST PFEIFFER."

     FROM KITCHENER, ONTARIO.

     Telegram.
"Greetings to the Assembly from the Carmel Church children and all assembled today to celebrate the Nineteenth of June. CARMEL CHURCH SOCIETY."

     FROM BELGIUM.

     "Dear Bishop: I desire to convey through you to the General Assembly our cordial greetings and best wishes. We will be present among you in spirit, and will toast to our Church, and to you all, on the glorious 19th of June. May the Lord bless the General Assembly and its deliberations!     ERNST DELTENRE." Brussels, May 26, 1923.

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     FROM AUSTRALIA.

     GREETINGS TO THE ELEVENTH GENERAL ASSEMBLY!

Dear Friends:
     The members of the General Church in Sydney greet you on this auspicious occasion, and hope that your deliberations and social reunions may result in greater fulness of spiritual life.

     We are of the inhabitants of the earth on which our Lord was willing to be born. He came, principally, for the sake of the Word, that it might be written, published and preserved on this earth, so that, throughout the universe, it might be made manifest "that God did become Man." The Lord's purpose is our purpose. Herein lies our work.

     We are in ultimates, and therefore may attain to great spiritual altitudes. Our Revelation, being the last, and the Crown of all previous Revelations, is the fulfilment of all. In it the Golden Age comes back with all the garnered wisdom of intermediate ages. What a blessed privilege to be able to receive this Crown of Revelations, and to be members of this Crown of Churches!
     Yours in the Church,
          RICHARD MORSE.

     FROM BRAZIL.

     MESSAGE OF THE SOCIEDADE, "A NOVA JERUSALEM," OF RIO DE JANEIRO, TO THE SOCIETIES OF THE GENERAL CHURCH OF THE NEW JERUSALEM CONVENED AT THE ASSEMBLY IN GLENVIEW.

     Dear Brethren in the New Jerusalem: May the peace of the Lord be with you!

     Since the members of our Society joined the General Church, the Assembly at Glenview is the first opportunity that has offered itself to them,-united as they are in belief to these, their brethren,-either to express their approval of the decisions taken there, or, by suggesting useful ideas, to collaborate in the great and useful work of love and wisdom which the General Church of the New Jerusalem is so faithfully performing on earth.

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But, not being able, unfortunately, to send you a personal representative, all we can do is to send a message to recall us to the attention of our brethren and friends in America, when they offer their prayers to the Most High, and assuring you that, when you are assembled in June, we, too, will have our thoughts and desires fixed on Glenview, and will, in your company, beg the Lord to enlighten and guide you in the decisions you are to take for the spiritual progress of the Church.

     Your brethren in Brazil have done little, and, in fact, almost nothing, in the great cause of the Holy City; but they are not lacking in hope, and are watching confidently for the days which they believe to be shortly at hand when, in imitation of the first strides which your societies in America have taken, they will be able to perform most profitable uses for the Lord's Church.

     We have seen with pleasure that your publications have not feared to meet face-to-face the opinions of the pseudo-science of the Academies of the world, and that you have already begun to teach the truths contained in the Scientific Works of Swedenborg, without any anxiety as to their disagreement with what is officially taught in the schools of the world. The discoveries of the future will show that the human science of today is full of illusions grounded in appearances, and that the truth is and will be with us.

     Let the General Church, therefore, continue without cessation its integral acceptance of the Writings of the New Revelation,-the New Word of the Lord granted to His New Church, and witnessed by the Words which preceded it,-the Old and New Testaments. In this integral acceptance of the truths of the Writings resides our indestructible force,-resides the growth of the Rock "not cut out by the hand of man," which is to "fill the whole earth." Let us give up all that we possess unhesitatingly far the pearl of great price,-that New Word in which Truth has spiritually risen again.

     But for this we must, more than ever, pay no attention to the siren voices that surround us on all sides endeavoring to instil in us vanities, the love of self, and pride. We must beware of dreams and visions, communications with the world of spirits, and especially of interpretations made by false prophets from previous Words, taken apart from the Writings that have now been given to the Lord's new servants. This is the great peril me face; but with the help of the Lord, the General Church is combating, and will combat, on and on, until the final victory.

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     May the General Church not be depressed by the slow growth of the New Church on earth, and let its members not put too much weight upon hypothetical conclusions based on present statistics as to their increase. The morrow belongs to the Lord, and what seemed impossible yesterday may be realized today. Is it not written that the Lord comes "as the lightning issuing from the east, and shining even to the west"? Let us be alert, therefore, like watchful servants, like the wise virgins. As we were all "called," so others, and still others, in increasing numbers, may be called at one time or another by the Lord of the vineyard to labor for Him,-this tender and compassionate Father, who has suddenly made all things new. And almost the entire human race, despite its struggles amidst the flood of evils and falsities in which it is immersed, has some thirst for that "water of life" which is graciously proffered to the thirsty.

     Let us work together, therefore,-all of us,-with ever-increasing spirit, as if the hour had already come wherein the King will bid us to see that the guest-chambers of the Divine Nuptials are well-filled. Let us march on jubilant, trying humbly and faithfully to perform the uses which the Writings enjoin upon us. Then the Lord will be with His people, and He will be their Sole
Guide.

     May the Assembly in Glenview labor with confidence that the Lord is present, and that He will lead her to accomplish more than previous assemblies, and so be an example to all New Church societies on earth, stirring them to yet greater efforts. And this work you are doing will, with the Lord's blessing, spread radiantly to your distant brethren, and finally come to your little brethren in Brazil, who, to this end, are pouring out ardent prayers to our God and our Father.

     Onward! Onward! God will be with us all, and His Church will become a great tabernacle to shelter all His children.

     In behalf of the Sociedade "A Nova Jerusalem,"
          HENRY LEONARDOS,
               Director.
Rio de Janeiro, May 25th, 1923.

     [Translated from the Portuguese by the Rev. E. E. Iungerich.]

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     FROM LONDON, ENGLAND.

Dear Bishop:
     The Priests' Council, and the Peckham Rye and Colchester Societies, send heartiest greetings to you and to the General Assembly. We would all like to be present, and we shall be with you in spirit. May your meetings and social festivities be all that you wish them to be.

     To these greetings I add my own, and my regrets at being unable to attend the Assembly.
     Very sincerely yours,
          FREDERICK E. GYLLENHAAL.
June 5, 1923.

     FROM MICHAEL CHURCH, LONDON.

My dear Bishop:
     Will you kindly convey to the Assembly at Glenview the very sincere greetings from the Pastor and Members of the Michael Church of the General Church of the New Jerusalem, Burton Road, Brixton, London; and also the expression of the earnest hope that all the meetings will be attended with the greatest benefit, and to the increase of the Church within everyone privileged to attend. We wish that we could be with you, but space and time prevent, though they are powerless to prevent our presence with you in thought and sincere affection. May the Lord's blessing attend your every gathering!
     Yours very faithfully,
          ROBERT J. TILSON.
June 5, 1923.

     FROM TORONTO, ONTARIO.

     To the Members and Friends of the Eleventh General Assembly:
The members of the Olivet Society, in meeting duly assembled, do unanimously send you their greetings, and the hope that the force of your combined counsel and earnest enthusiasm may be such as to result in the increased prosperity of the Lord's New Church on earth.
     R. S. ANDERSON,
          Secretary.
June 16, 1923.

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     FROM LOS ANGELES, CALIFORNIA.

To the Right Rev. N. D. Pendleton, Bishop of the General Church:
     The Los Angeles Circle sends greetings, and wishes the Assembly every success. One and all, we would like to be with you, but since we cannot be there in person, we are very much there in spirit. Long live the Academy!
     PETER KLIPPENSTEIN,
Secretary.

     In addition, brief messages of greeting received from the Bishop Emeritus W. F. Pendleton, Mi. Walter C. Childs, and from the Bryn Athyn Society, were read at the banquet by the Rev. George de Charms.

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CORNER STONE OF CHRISTIAN FAITH 1923

CORNER STONE OF CHRISTIAN FAITH       Rev. GEORGE DE CHARMS       1923

     The world of religious thought is being stirred, as deeply as a Church that is interpenetrated with a widespread spirit of indifference can be stirred, by a rediscussion of the age-long question as to the Divinity of the Lord and the Authority of His Message. From the very beginning of the Christian dispensation, these two have been attacked, and never with more cogent power than in the early centuries of the Christian Church. There was always the endeavor to retain some form of Faith which should not require the believer to regard the Christ as the only object of worship, or to accept as inviolable truth all that is contained in the Sacred Scriptures. Even in the lifetime of Paul, the primitive Church was assailed by the Ebionites, or Judaizing Christians, who sought to pick and choose from the Gospels such portions as commended themselves to their reason, and to reject the others. In the age that followed, the Church Fathers, notably Origen, brought to the defence of the Word and its Divine Author all the learning and intellectual Power at their command. But their apologetics, while admirably constructed, and with a spirit of sincerity and living faith which gave them spiritual power beyond the intellectual attainments of their producers, were insufficient to stem permanently the inrushing tide of skepticism.

     With the rise of Arius, the opposition become strong enough to compel a pitched battle; and the defenders of the Lord's Divinity, faced with questions they were unable to answer with clear logic, were forced to find refuge in the ambiguous terms of an irrational creed, in order to obtain the victory. Victory it was, in outward form, but spiritually it could only spell defeat. Having conceded the point of the Arians, to the degree of recognizing an eternal separation between the Redeemer and God the Father, the so-called orthodox bodies were compelled to take one step after another away from the pure and uncompromising belief in the Lord's Divinity, in order to sustain the logic of their position, and to build upon it a system of doctrine.

417


Having divided the Godhead into three persons, they proceeded to divide Christ into two natures, in recognition of a purely natural human. From this arose the doctrine of the Vicarious Atonement, and the consequent centering of all thought upon the crucified Lord. This inevitably opened the way for all who interiorly leaned toward the Arian point of view to emphasize the Human Nature of the Savior, and to minimize His Divine Nature, and this to such an extent that, even while they proclaimed Him Divine, they inwardly conceived of Him as another man.

     The modern conflict is now being staged in the pulpit and the press, especially of England and, America. So far as the learned are concerned, we find, on one side, those who are seeking liberation from the old dogmas which fail to meet the demands of a reasoning faith, but who openly deny the very foundation-stones upon which these ostensibly rest, and boldly proclaim their belief in a Christianity stripped of all adherence to Christ as Very God, and to the Scriptures as infallible Revelation; on the other side we find these who, for the most part, secretly sympathize with their opponents' skepticism, but who are aroused to the defense of the time-honored Creeds, with all their traditional implications.

     This conflict comes after a period of comparative peace, during which, in respect to the fundamentals of doctrinal belief, both the pulpit and the press have been well-nigh silent, and this because the average man of the Church has had no interest in such matters. As recently as five pears ago, a sermon or lecture of a doctrinal character had no wide popular appeal. The average layman believed that these purely theological questions had long been settled, so far as was humanly possible, and therefore relegated them to the study, and thought of them as appropriate only to the technical discussions of the clergy. The world was filled with more "practical" appeals, as the armies of science marched triumphant through the land.

     Meanwhile, the advance in popular education, which was almost wholly secular, was building up in the minds of thousands a predisposition against the acceptance of the old dogmatic faith. Out of the ranks of men thus educated has arisen a new ministry, formally inaugurated into the office of "defenders of the faith," to whom the traditional oath of loyalty to the historic backgrounds of the Church has been administered, in accordance with custom, but who have at the same time been rendered incapable of wholeheartedly maintaining the teachings of Christianity as interpreted by their fathers.

418


And these, finding among their parishioners a large body of laymen educated like themselves, have made bold to appeal openly for a casting of the old creeds into the discard. Most of these laymen, growing up in the period when doctrine was scarcely taught, are profoundly ignorant of the tenets of their church, and it is held that only such as are satisfied to abide in a blind and unreasoning faith will really defend those tenets, when their true character has been revealed. Hence the creeds are boldly attacked, with the result that there is an open rupture in the ministry itself,-a rupture which is marked by no denominational lines, but is discernible in the oldest and most respected of the Protestant sects. Indeed, as one prominent writer points out, it is to be noted even in the strongholds of Catholicism.

     We find, then, this impossible situation, that the churches demand of their ministers, as a sine qua non to ordination, an oath which, by formal statement, and by tradition, is antagonistic to the only faith of which they are capable,-a faith which finds no place for a belief in the Divinity of Christ or the infallibility of Scripture. So long as the great mass of lay members were satisfied with a creed which they felt confident was clearly and logically understood by the early Church, however incomprehensible it might appear to the modern mind, the minister so ordained could only choose between the resignation of his office and open avowal of his views as a free lance; or, for the sake of his reputation, he might steer between Scylla and Carybdis by preaching little or no doctrine, and inwardly thinking as he pleased. But today another way lies open. There is hope of justifying his private belief, and of gaining a large and respectable following within the Church itself from among a host of like-minded laymen, if only they are awakened to the impasse to which the Church, in the course of its development, has been brought, and can be made to believe that faith in the Divinity of Christ, and in the infallibility of His Message, are not, after all, essential to Christianity. And the result is, that what was previously hidden is now rising to the top, and disturbing the hitherto placid surface of ecclesiastical affairs.

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The battle that rages in consequence is between what may, broadly speaking, be designated as the "Fundamentalist," on the one hand, and the "Modernist," on the other.

     For the New Churchman, there is little to choose between the two sides. We recognize the Providence which gave to Athanasius the victory over his noted opponent, Arius, at the Council of Nice. We perceive that a faith, however illogical and confused, which preserved for the simple the possibility of a genuine belief in the Lord's Divinity, was far preferable to such an open denial of this corner stone of Christian doctrine as we find with the Unitarians. Without something of that genuine belief among the simple, the Church could not have been preserved until the time of the Second Advent. But we know, also, the hideous falsities that gathered about the Trinitarian belief, on which, in the minds of the learned, the emphasis was laid. And we know that, for the great body of the Church's theologians, the acknowledgment of the Lord's Divinity was merely formal, and of the lips, while the thought of the heart was closely akin to the open declarations of the Unitarians.

     "They who come at this day into the other life from the Christian world," says the Heavenly Doctrine, "almost all have an idea concerning the Lord as of another man, not only separate from the Divine, although they adjoin the Divine to Him, but also separate from Jehovah; and what is more, separate from the holy which proceeds from Him." (A. C. 5256.) The proof of this lies in the manner in which the Lord is spoken of, even in high ecclesiastical circles,-not as God, but as a man, as our brother, as one to be familiarly accosted, and placed in the same category as other purely human leaders of thought or action. The lips call Him Divine, but the mind thinks of Him as human. He is doctrinally upheld as an object of worship, but practically regarded as an historical character. The Gospels are supposedly regarded as Divine, but are treated as human literature, to be analyzed and criticized, and compared with the writings of Shakespeare and other eminent authors. There is only a remnant among men, for the sake of whom the formal confession of the Lord's Divinity has been providentially maintained,-a remnant that is fast dwindling before the impact of modern education and scientific progress, a remnant which can find a satisfying refuge only in the rational teaching of the New Church.

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     We may well ask ourselves: How long is it wise that this mere lip-confession should continue? Now that the genuine Kingdom of God is, in actual fact, descending, how long is it necessary that such an imaginary heaven should be maintained, for the imprisonment, as well as the spiritual preservation, of the simple? The Lord has long since departed from the temple of primitive Christianity, and is beginning to build a new tabernacle of God among men. Why should not the ruined walls of the old structure be allowed to crumble before the impact of the elements, now that the remnant, to whom they have hitherto afforded a poor but necessary shelter, have a living Church to which they may flee to find rest for their souls? It is inevitable, according to the prophecy of the Lord Himself, that, in due course, "there shall not remain one stone upon another that shall not be thrown down." Will it not be a real deliverance, when this promise is finally consummated? In defending, and lending our sympathy to the Fundamentalists, are we not merely seeking to perpetuate a false faith, and to prolong its dying agony? All this is in line with our natural sympathies, which go out far more wholeheartedly to the man who, having no spiritual faith, honestly proclaims that fact to the world, than to the man who, finding himself in the same plight, Pretends to be what he is not, in cringing fear of a bigoted and self-satisfied constituency.

     At the same time, we are filled with horror by the shameless blasphemy of the "Modernist," and tremble to contemplate the effect on the human mind of his final victory. Is the New Church strong enough as yet to meet the temptations which must then arise? Is it prepared to offer shelter to the refugees of simple faith who flee from beneath the tottering walls to escape spiritual destruction! Swedenborg describes a sphere in the other world going forth from Christendom,-a sphere which he said "is so strong as to be irresistible, and at the present day abominable. It is like a pestilence that infects everyone on whom it breathes, and tears asunder every tie between faith and charity as the two means of salvation, established as such from the foundation of the world. This sphere even invades men in the natural world, and extinguishes the marriage torches between good and truth." (T. C. R. 619.) We can here recognize the distinctly perceivable sphere of modern thought, which suffocates every spiritual idea, and renders the mind incapable of grasping the internal truth of Revelation. It causes a man who deigns to believe in the Divinity of the Lord to appear foolish in his own eyes.

421


It causes one who dares to question the dictates of universal public opinion, as expressed, for instance, in the doctrine of evolution, to seem utterly irrational and insane. It casts a pall of puerility over the basic teachings of the New Church, and makes them appear unworthy of acceptance by a self-respecting thinker of this advanced age.

     Suppose that all restraints were removed. Suppose that there were not a considerable body of professing Christians, who, while unbelieving at heart, still held firmly to the formal acknowledgment of a spiritual religion, and so rendered a sort of vicarious aid to such as are seeking a genuine faith in the Lord and in His Word. Would not that spiritual sphere pour forth as a deadly gas, depriving even the well-meaning of spiritual freedom of thought, and carrying destruction in its wake? Would it not prevent the simple from approaching the New Church? Would it not put our own faith to such a severe test that it would render the outcome doubtful? Even in our present circumstances, the sphere of the world presses in upon us with so insistent a force that we are ever kept on the defensive. As an organized body, we are so small and so weak as to be inconspicuous among the sects of the world. As individuals, we need not associate long with the learned of our day before noting a subtle dampening of our enthusiasm and ardor for the spiritual teaching of the Writings. Much as we dislike the old dogmatism, we dare not dispense with it too hastily. For though it has no part in the New Church, and is, indeed, utterly alien to it, yet it may well be devised, in the Providence of the Lord, as a catalytic agent, without the presence of which the New Jerusalem could not descend from God out of heaven.

     We believe, therefore, that the New Church may well lend but a passive interest to the religious conflict which is transpiring in the Christian world about us. It merely represents the gradual disintegration of the body from which the soul of spiritual life long ago departed. How rapidly such a disintegration should take place, is beyond the wisdom of mortal man to determine. It is being directed by the Lord Himself, according to the inscrutable operation of His Providence.

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It is enough for the New Church to know that this process is going on apace, and that the inevitable end of even a professed belief in the Lord's Divinity is steadily approaching. The tearing down of a structure which has ceased to serve the eternal ends of human salvation will continue, at the Lord's hands, through the instrumentality of the leaders of thought and the teachers in the old dispensation.

     But there is a work of building up, vital to the salvation of the race, which can only be accomplished by means of the devoted labors, and the zealous cooperation, of that small band which has been called to follow the Lord in His Second Coming. It is not enough that we should note the weakness of the old ecclesiasticism,-not enough that we should rejoice in the spiritual light and warmth which, through the pages of the Heavenly Doctrine, give us new strength and courage. We must see the vital necessity of actually building a new dwelling-place of God among men; of providing that this new truth shall be accommodated to the states of the simple, who must necessarily flee the New Church for refuge; of seeing to it that the children and young people who grow up among us have potent weapons in their hands, with which to fight against the increasing forces of skepticism,-a practical means of combating that deadly sphere of materialistic thought, with which they are sure to be assailed.

     Be it soon, or be it late, the time is coming when even the formal acknowledgment of the Lord's Divinity will have disappeared, and when the universal opinion of men will be openly against the possibility of so "primitive" and "unscientific" a faith. The time is coming when one who makes so bold as to declare a belief in this central truth of all Christianity, will be regarded as more out of touch with the advanced knowledge of his time than one who denies that the earth is round. And when that time comes, the New Church will be obliged to stand alone,-externally, as it now does internally,-with its back to the wall, fighting desperately for some vestige of spiritual faith, lest the light go out, and all men be plunged into thick darkness. To do so, will require moral courage and firm conviction. It will require a faith fired with spiritual love and zeal. It will call for a faith dependent, not only upon a purely spiritual perception of the truth, but able, as well, to defend such a perception on scientific and philosophic grounds, to the satisfaction of any well-disposed reasoning mind.

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Such a faith, we cannot give to our children without the deepest study, research, painstaking analysis of known facts, and a reorganization of them into a new system of rational thought. Here is the building that must be done,-a practical work that lies before us, in the doing of which we will find ourselves without time to devote to the active support either of the "Fundamentalist" or the "Modernist" in their struggle. For that struggle is quite apart from the central task which lies before us. Theirs is the work of tearing down; ours is the task of building up. They do indeed provide raw materials useful to our hands, as a by-product of their work of destruction. But the whole task of reorganization rests with us, in the light of those Divinely revealed truths that can alone bring them into harmony, and disclose their true relation to one another, and to the things of religion.

     This work of reorganizing the scientific material which the world has to offer, into a philosophic system that corresponds with the Divinely revealed truths of the Heavenly Doctrine, becomes, therefore, a work of the highest importance to the preservation of the New Church. In the face of that deadly sphere, the power of which will steadily increase, we cannot hope to establish the Faith of the New Jerusalem merely on a simple and unreasoning acceptance of the Divine Authority of the Writings or the Literal Word. Such a simple faith must indeed be present. It must underlie all the rest. It must be implanted in the hearts of our children, and cherished with the most solicitous care. But they will be practically unable to maintain such a faith in adult life, amid the stifling fumes of universal contempt and denial, unless they can find a philosophic foundation on which to rest their spiritual perceptions. The paralyzing influence of materialistic thought is too strong to be otherwise resisted. And this is the very reason why the New Church is being raised up. This is the very reason why Swedenborg was prepared to become a revelator by first becoming a natural philosopher. This is the reason why the Lord, in His infinite mercy, has written over the door of that new temple which has been built in heaven, the significant words, "Nunc Licet." Because it is essential now, if a true faith in the Divinity of the Lord's Human is longer to be preserved among men, that that faith, together with all that rests upon it, should be established upon the ground of Divine Revelation, supported by a corresponding science and philosophy.

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     The formation of such a philosophic system is necessarily the task of the most profound scholarship in our Church. It requires the assimilation of an enormous mass of collected materials. It requires the study and digestion of the empirical phenomena upon which the opposing philosophy of the day rests its case. And this cannot be attained without wading through a veritable library of scientific literature, from which the deadening sphere, spoken of above, constantly pours forth to weaken and suffocate the powers of spiritual perception. It is for this reason that such a study can only be successfully attempted by strong minds, deeply imbued with the spiritual faith of the New Church. Even with such, there must be a continual return to the Writings, and to the sphere of heavenly thought thence only to be derived, if the spell of evil enchantment is to be resisted. We cannot expect that our young people, after a preliminary education such as we are at present able to give them, will be able to enter the lists against the skilled scientists of the day, and come off the victors.

     This is not because of the real strength of the opponents' position, but because of the powerful sphere with which they surround their arguments. For if the matter be really reduced to cold logic, it can be seen, even by the most simple mind, that the actual evidence thus far adduced in support of the fundamental contentions of modern philosophy is far too weak to sustain the weight of the broad generalizations which are built upon it. There are able writers who have conclusively shown this to be the case by unanswerable logic. We would recommend to Your attention the works by Dr. James Orr, of the United Free Church College, Glasgow, in which the methods of the Higher Critics, and their "scientific proof" as to the unreliability of the Scripture, particularly in regard to the Virgin Birth, and the Resurrection of the Lord, are analyzed in a very scholarly manner. And along the same line, we would call your attention to the book, Darwinism Today, by Vernon L. Kellogg, Professor in Leland Stanford University, in which he essays, with some measure of success, to sift the facts from the theories in regard to that basic fabric out of which all modern philosophic thought is woven,-the Doctrine of Evolution.

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In both these cases, you will find men thoroughly conversant with the facts, men of scholarly attainments in fields of scientific research, who have cut the imaginary supports from under many of the universally accepted postulates of the learned world.

     No! We in the New Church have nothing to fear from facts. We have nothing to fear from a logical organization of facts into a system. What is really difficult to combat,-nay, almost impossible,-is an underlying temper of the times, a deep-seated repugnance of the modern mind to accept anything which is spiritual, in the genuine sense of the word, as even possible. It is a predisposition that finds its origin in the sphere of spiritual denial which hangs like a cloud over the world of modern thought, and its confirmation in the subtle influence of that education which insinuates, from earliest childhood, the idea that nothing is or can be true which is not scientifically demonstrable. These two together create what "Mr. Balfour would call 'a psychological climate', or Lecky would describe as 'the general intellectual condition of the time,'" to quote from The Resurrection of Jesus, by James Orr (p. 17.)

     In referring to the leading tenets of the scientific world, Dr. C. E. McCartney, Moderator of the Philadelphia Presbytery, said recently: "Many of the conclusions are mere hypotheses, and in the very nature of the case cannot be proven. Some of these conclusions we believe they have arrived at, not through any superior scholarship or investigation, but partly through a desire to differ from the mind of the Church, and partly from an unwillingness to bow humbly before the majesty and authority of the Word of the Living God." We do not share the doubts of Dr. McCartney, as to the scientific scholarship and the painstaking investigations of those who essay to be the leaders of modern thought. There is no question as regards these two. But the charge that the mass of evidence thus acquired is put together in an arbitrary way, not at all demanded by the underlying facts themselves, and this because of an honest belief that the existence of any spiritual beyond the pale of empirical investigation is contrary to the established laws of nature, still stands. And this being the case, "the question is decided before the evidence is looked at," and the careful arrangement of the facts for the solution of the problem is done with the sole purpose of establishing an answer which has been predetermined.

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     He who can divest himself of this "temper of the times," who can become inured to the "intellectual climate" so debilitating to the spiritual faculties, will find the way open, in the field of scientific investigation itself, for the construction of a supporting philosophy, entirely in accord with the spiritual teachings of the New Church. For him, the central difficulty which stands in the way of accepting, even on approved natural grounds, a faith in the Divinity of the Lord and of His Word will have been overcome. He will find, what to the "modern mind" appears as an insurmountable obstacle, literally swept away,-not, indeed, as to all the particulars, as to thousands of isolated phenomena which have not yet been brought into relation to any general scheme of philosophical explanation, but as to the chief pillars by which the New Church, as the Temple of the Living God, is supported.

     But the real difficulty is, that so to divest one's self of the very atmosphere one breathes is well-nigh humanly impossible. To saturate one's self with the works of modern scholars, without absorbing the spirit that animates them, is an herculean task. To dive into the depths of the scientific sea, in search of hidden treasure, without being carried along by the irresistible ocean currents, is more than can be expected, unless one already has an anchor that reaches the bottom of the matter. It is to those who have such an anchor that we must look for the fulfilment of this arduous task. By these must be undertaken a thorough re-survey of the scientific field, an honest separation of fact from theory, and a reorganization of the facts in true alignment with the Divine Truth now revealed out of heaven. Those who are able to undertake this work should be given all possible moral and material support by the Church. The importance of their task should be seen and appreciated by all. Such a constructive rebuilding of the foundations, upon which spiritual faith at this day must indubitably rest, should go forward in equal measure with the destructive work of the scientific world around us; otherwise the New Church will be unable to maintain its hold upon the minds of men, even upon the minds of those who are brought up in the sphere of the Church, and in whom a simple faith has been effectively implanted. And this, because of the very character of the age in which we live, and the fundamental quality of that New Church which is now being established by the Lord.

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     The New Church cannot abide successfully in a childlike faith. It is not, as was the Ancient Church, to be established among a race of men still in the childhood of their development. It is a Church which must answer the requirements of the adult rational mind, which means that it is to be, not merely spiritual, or merely celestial, but spiritual-natural, and celestial-natural. The Lord in His Second Coming is described in the Apocalypse as a "Mighty Angel, come down from heaven, clothed with a cloud; and a rainbow was upon His head, and His face was as it were the sun, and His feet were as pillars of fire, and He had in His hand a little book, open; and He set His right foot upon the sea, and His left foot upon the earth, and cried with a loud voice, as when a lion roareth." (Rev. 10:1-3.)

     His face, as it appears in the Heavenly Doctrine, indeed shines as the sun, from the heavenly wisdom that therein appears before the opened spiritual eyes of men. And that light so descends into the natural world that His feet appear as "pillars of fire" to the mind elevated into the sphere of heaven. In His hand, the "little book," by which is meant the Divine Word, lies opened,-opened as never before in the history of mankind, for the understanding of men in whom there has been preserved something of heavenly perception. But more than this. He has "set His right foot upon the sea, and His left foot upon the earth," and standing thus, is heard to "cry with a loud voice." By "the earth" and "the sea" are here meant the lowest foundations of human knowledge, as represented by science and philosophy. These two may now become, as they never could before, the true handmaids of religion, to uphold, to support, to clothe or invest, a rational conception of the Divine, and impart to men an ultimate vision of the Lord in His Glorified Divine Human.

     The ability thus to bring down the things of heavenly faith into the plane of scientific and philosophical explanation is the distinguishing characteristic of the New Church. It is the new power that has been imparted to men by the incarnation of the Lord and the glorification of His Human. It is that Divine Natural degree which has been added to men's conception of the Lord, and which He is said to have taken on when He was in the world, as an "additament" to the Divine from eternity. And this ability has now been vouchsafed to men for the sole reason that, without it, a true spiritual faith can no longer be preserved.

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And unless the Lord can come in this way, to reveal Himself rationally to men, the whole human race must have perished in eternal death.

     Only as the New Church, acting with clear insight into its Divine commission, shall labor to build up a true philosophy, grounded in Divinely revealed Truth, on the one hand, and in indubitable fact on the other, can the corner stone of Christian Faith,-the belief in the Divinity of the Lord and the Holiness of His Word,-be saved from final destruction on this earth. Only as we construct a firm philosophic ground for them to stand on, can the generations to come be preserved in that heart-felt confession of Peter, "Thou art the Christ, the Son of the Living God," of which the Lord said, "On this rock will I build my church, and the gates of hell shall not prevail against it."


     DISCUSSION OF MR. DE CHARMS' ADDRESS.

     Mr. R. Carswell: I think Mr. de Charms deserves our sympathy in going through what he has, in reading all those books. I think it is impossible to harmonize science with the Doctrines. If we believe in the Sacred Scriptures, and they are authority, it is enough. The Virgin Birth is the first thing to be attacked. But what Jesus did was the work of God. They are not the works of any man; they are those of God-Man. Take the first chapter of John,-" The Word was with God, and the Word was God," etc. There it is distinctly stated that Jesus is God,-God-Man coming down to save us from death. I could not help feeling sorry for the state of mind Mr. de Charms must be in after reading that literature. I prefer the simple faith in the Sacred Scriptures, and in the works God did as God-Man.

     Rev. Homer Synnestvedt: Mr. de Charms has touched the state of progressive New Church scholarship. But my experience as a pastor is removed from the seat of philosophic conflict that centers among the seats of learning. I realize there is a tremendous power by which God is operating on the hearts of men. I do think Mr. de Charms, in facing the difficulties of the learned, underestimates the tremendous power of the Lord, operating directly on the hearts of men. Most powerful of all truths is the Divinity of Christ. That teaches itself. Bishop Benade said that a dogmatic statement of truth is the most powerful. Let us not bleed that power. Let us, then, trust in the Lord, and go forth without fear against Goliath. He looks bad, but is not as bad as he looks.

     Rev. E. E. Iungerich: I felt, as I listened to the paper, that it furnished another of the strong analogies illustrated by Mr. Smith yesterday in regard to the two olive trees. Every generation will have a special way of bringing out the two doctrines. The General Church brought out the doctrines in a novel way.

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The first of the two witnesses is an acknowledgment of the first table of the Decalogue; the second is obedience to the Lord's command. The General Church transposed these doctrines in a novel way. It took, for the first witness, the presence of the Lord in the Writings; and, as the leading factor of the second witness is to obey commands, we emphasize the doctrine of the state of the Christian world. I have often thought of this matter of the transposition which the New Church must make of vital doctrines as it goes on, and of what will happen when no stone stands upon another in the Christian edifice. When those things remain no longer, as incorporated in Christian principles, they will be transposed into some other form. And Mr. de Charms made a very keen suggestion when he said Chat the followers of Arius were those who did not humble themselves before the Lord. For if you will not do this, you are internally thinking of Him as a man, and as not worthy of Divine worship.

     And what about the other two doctrines, which were allowed to rise up to attack us? What would they be? It is the doctrine of the papacy that happiness can come only by forcing your will upon others. But we must not wish to do this at the expense of others, as is so much brought out in the world. They speak of "doing things in a masterful way," like captains of industry, which is but a transposition of the doctrine of the papacy. The other doctrine, that of faith alone, is the doctrine of despair. It is said that man cannot do anything good from himself, but that doctrine lets you say that he cannot do anything good at all. It is the doctrine of the yellow streak,-the doctrine that those who have not been successful in doing something can escape by saying, I will not do anything at all. That is the doctrine of faith alone,-when one who is a quitter believes he cannot do anything good at all, instead of placing himself before the Lord, and allowing the Lord to operate through him.

     Rev. George Starkey: By science, man fell away, but by science the Church is to be restored, and the foundation must be laid in the earth. And one thought is, that this particular subject came up early in the meetings because it furnishes a factor so essential in carrying out the pastoral use,-the establishment of the Lord's presence in the earth. And we need to take it to heart, and provide for the work to which Mr. de Charms so unmistakably calls us. We have many uses calling on us, but there is no test we cannot undergo, if we meet it in the right spirit. The objects of resistance will fade away. They are given of Divine mercy to test what is in us; and when we have done our best, they will fall away. We need to support men in their research in this world of nature. We should recognize that need, and rush in at the first opportunity to provide the means. See what an immense advantage our research-men, whose minds are not closed, will have, working in perfect touch with spiritual principles!

     Rev. Alfred Acton: I am sure I express the feeling of the Assembly when I state my profound appreciation of the eloquent and searching paper which Mr. de Charms has presented. I think I interpret Mr. Carswell's feeling when he expressed pity for Mr. de Charms.

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We can pity anyone who is going through the arid lands. But Mr. Carswell would have chosen a better word, if he had said he "admired" Mr. de Charms for going on the road and pointing the way. For it is the young people who will have to traverse this wilderness. And while it is true that the only thing that can establish faith is looking to the Lord in the heart, it is also true that faith must be protected by Divine Truth. There are two witnesses,-heart and head. The Lord came on earth to conquer the dragon, and how did He meet it? By Divine Truth revealed, not to the old, but to the coming generation, to provide them with weapons by which they might meet and conquer the dragon; and these weapons can only be used by a hand that is inspired by the heart with the love of God. The ultimate foundation of the student is the hope that we have brought to the hearts of our children a real affection of spiritual life. Without that, all our advance is of no avail. With it, this study and advance in science is absolutely required.

     This doctrine that Mr. de Charms has brought out is no more than the old doctrine of the state of the Christian world. It you fix your attention only on the more external evils of the Christian world, you will be in a sea of difficulties, because there are many agencies active in the removal of the external evils of the Christian world. There is a growth of honesty in business, and this is having an effect on the external evils of Christianity. But the soul of the doctrine is that it is atheistical. They have no acknowledgment of God. In hell, they acknowledge a god; but to acknowledge a God who is the Savior, that is dead in the Christian world. And it is not the fruit of modern science; but modern science has been organized under the belief that God cannot be a Man. Arius will raise up his head on the last day. In the Christian world, tradition held men in bondage; but after the Last Judgment, the interior atheism began to come forth. Thus every new fact of nature has been organized around the central idea that God is not a man.

     Now, Mr. de Charms said we must enter the field. But it is a field in which there are dangers which we need to discuss. Swedenborg himself was filled with a feeling of sadness at the atheism which he saw in Germany. He wrote the work on the Infinite for the unbelieving. He held in his heart the "self-evidencing reason of love." He believed in God; and with this belief he organized the facts, and wrote to the unbelieving philosopher. He brought forth new doctrines, to steer us safely through science. It is with these doctrines of Swedenborg's scientific works that we can safely enter the sea of scientific fact. Without these doctrines, there is danger. Our leaders have not been men engrossed in the study of science. In the future, there will be many ministers schooled in science; but it is necessary that they be imbued with the great scientific and philosophic principles of Swedenborg's scientific works, amply confirmed in the doctrines of the Writings; that with these in their hands, our students may have some guiding light. If they will do that, I am sure the Lord will preserve the Church, and guide them safely through the dangers of modern science.

     Mr. Healdon Starkey: There is one thing which I would like to bring out. The "self-evidencing reason of love" has been mentioned, but perhaps we do not quite realize the power of the attack of worldly science.

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When the time came for me to elect whether or not to join the General Church, I was beset by doubts and fears. The reason was, because I am of a scientific form of mind. I was troubled by the lack of an external science and philosophy in the Church. And I think it is safe to assume that if I had been attending a modern university, immersed in the science of the world, I might have lost sight of the truth that external proof is not what is required in the acknowledgment of God. I might have gone astray into the fields of atheism; and I believe that others might do the same, if they were thrown into such circumstances. As it happens, I have been brought up in a sphere of the Church, and have had impressed upon me the truths of the "self-evidencing reason of love." That which we perceive to be true is true, and if we try to prove the existence of a God by external reasoning, we become atheists; for we must perceive that truth.

     Rev. R. W. Brown: I think Mr. de Charms struck a vital note when he said the Church cannot remain in a simple faith. It is essential that the scientific and philosophic side be developed. We cannot meet the conditions with which we are confronted, unless our faith come down to other planes, where we can deal with life as we have to live it. If we shut ourselves off, without coming in contact with the world and knowing what it is really doing, we are not going to be prepared to meet it. The kind of study that Mr. de Charms has done has to be done; and when done, there is something of interest in it, because in making a study of life and conditions we find confirmation of many principles given the Doctrines. But the important thing is, that we be not ignorant of the world we live in, and of the things necessary to meet states that exist. But what I have in mind is, that we have already educated in the minds of the youth a hunger for something that we have not been able to furnish. We have taught that it is necessary to be instructed in science and philosophy. It is essential that we satisfy that hunger. It is up to those of us who are attempting to investigate the gelds; it is up to the General Church to develop what will meet the hunger that is keen among the youth of the Church. It is said in the Doctrines that, if our faith is simply general, it has a very general effect. As taught in the Writings, generals must be ultimated, must be carried out into particulars, that living results may follow; and that is why the hunger I spoke of arises, the hunger to apply vital principles of the Doctrines to scientific fields. It is up to the ministers; it is up to the teachers, and to the members, to help satisfy the desire for the things which were so eloquently described by Mr. de Charms.

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INTERCOURSE BETWEEN THE SOUL AND BODY 1923

INTERCOURSE BETWEEN THE SOUL AND BODY       Rev. ALFRED ACTON       1923

Bishop, Members of the General Church:
     The subject that I have chosen might seem rather an abstract one for the Assembly, but the fact is that the subject chose itself; for when I was asked by the Bishop to address the Assembly, I was engaged in preparing for publication a new work by Swedenborg which shows he had gone a long way in supplying a much-needed connection between his Principia and his physiological and psychological works.

     The Principia deals with the creation of the world by the Infinite; and in that theory, Swedenborg describes so many finites and so many atmospheres. From the Principia, he advances to a consideration of the human body, and of the soul and its operation in the body. In these later works, he speaks of the spirituous fluid, the animal spirit, the red blood, the simple fibre, the fibre, etc. But there is only a somewhat remote connection between the two sets of works,-between the great elementary world, the world of atmospheres which he has described in the Principia, and the microcosmic world, or world of man, of which he treats in his physiological works.

     New Churchmen have asked themselves, Where in his Principia is the spiritual world? Where in the Principia is the soul? Now, in this newly-discovered work by Swedenborg, which will be published by the Swedenborg Scientific Association: under the title, Psychologica, Swedenborg connects the Principia with his doctrine concerning the Soul. He even goes so far as to draw a diagram of the soul with its membranes, identifying the parts of the diagram with the finites and elementaries of his Principia. However, I cannot hope to present to you anything but an adumbration of the subject. Time would not permit me, even though I had the ability, to make an absolutely clear presentation of it. All that I can hope to do is to present something that will awaken a new vein of thought in your mind, and direct your attention to the existence of a field of inquiry which is almost virgin in the New Church, and which offers unlimited scope to the studies of the scholar and philosopher.

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     What is the human soul? The Writings, as you know, speak about it in very many passages, and yet, in our present understanding, they leave us in obscurity as to just what the soul is. I may say the Writings speak rather of what the soul gives than what it is. In fact, that is a general characteristic of the Writings, that they speak of the spiritual properties or gifts of organisms, rather than of the organisms themselves. I might illustrate this by the brain. The Writings say a great deal about thoughts and affections, and yet thoughts and affections are not nothing; they are something spiritual. They are the activities of a finite organism. You and I are thinking now; our thought is spiritual; it is something immeasurable; we cannot have a yard or square foot of it; and yet that thought is the activity of something that is measurable. It is the activity of substances which are finite. Otherwise we would be infinite, and have infinite thought. It is the activity of substances that are not only finited, but are capable of changes of their states, changes in the arrangement of their parts. Those changes you and I do not see; those changes of parts and states are absolutely a sealed book to us; but we see the effect of them. The thoughts you are thinking and the thoughts I am thinking are in reality nothing but the constant changing of the parts which go to make the organic forms of the mind, which are deeply concealed within the human brain.

     The Writings speak about the spiritual part of this,-the thought, the affection, the good and the truth,-what we call the spiritual aspirations. These are the subjects of the Writings; and only remotely, only suggestively, and only here and there in a brief allusion, do they refer to the fact that all these thoughts and affections are based on finite organic forms. But when we read these passages, and are at the same time acquainted with what Swedenborg wrote in his earlier physiological and cosmological works; when we read these passages, and have in mind the things Swedenborg wrote,-the philosophy which formed Swedenborg's mind, the truths of which were undoubtedly present in his mind when he wrote of thoughts and affections, truths that were so far present that he would never dream of merely abstract thoughts and affections; for, as he says, if that were the case, if thought were nothing but a breath, why is the skull so full of brains and why are these so wonderfully organized?-if we read these statements of the Writings, and at the same time have in mind the thoughts and philosophy that had molded Swedenborg's mind, a new meaning comes to view, a wider expansion of thought, a wider range in statements of the Writings which seem at first sight merely abstract. Of course, this is not necessary to our regeneration.

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It is sufficient that we acknowledge the Lord, and lead a life according to His commandments. But regeneration in that sense,-that is, the mere converting of a man, the turning of his heart to God,-is not the sole end of the church. If it were, we might as well bold revival meetings, and view our members as sadly needing conversion, and try to stir their hearts, so that they might turn from the devil and his ways.

     The New Church stands for more than that. It exists, in order that we may more deeply and interiorly see the Lord; for seeing the Lord is conjunction with Him, and in conjunction with the Lord is the growth of wisdom, and the growth of wisdom is the happiness of heaven. And so the end of our Church is, that we may enter more interiorly into the understanding of doctrine, that we may more and more see the wisdom of God-Man, as portrayed in the works of His hands. It is now allowed us, therefore, to enter into the mysteries of faith. It is allowed the New Church, differently from any other church that has ever existed in the world, to see spiritual truths in natural light,-not from natural light. The Christian churches, and those that preceded, saw abstract truth. It is allowed the New Church to see abstract truth, and also to see it in organic natural forms. This is the reason, as I take it, that Swedenborg was prepared as a natural philosopher, before he entered into the mission of his life as a spiritual revelator; so that, through Swedenborg, we have been given the means of entering interiorly, fully, and rationally into the mysteries of faith, that these truths may no longer be abstract mysteries, but truths which are seen from spiritual light in natural light, more and more clearly. And indeed, my friends, this is the only way in which the atheism of the world can be met.

     Let us now ask again the question, What is the soul?

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The Writings state that the soul is life; they also state that the soul that is given by the father is not life, but is the first receptacle of life; and they speak of this first receptacle of life as being subject to the influences of the father which we call heredity. But still this leaves us in vague thought as to what the soul is. We turn now to what Swedenborg tells us in his scientific and philosophical works, and particularly in the work that I have just referred to, and we find this argument, that the soul is finite. Swedenborg says, We call the soul spirit, and by spirit, what do we mean? We mean something moving, active. And he goes on to say that, if we saw a heap of worms, not knowing that they were worms, but simply saw them moving, and if there were no microscope at hand, we would say that in them is spirit; and because we do not see the legs, and the muscles that move the legs, we would say that this spirit is not mechanical, not geometrical. But, says Swedenborg, all nature is mechanical, all nature goes according to laws; the only thing not subject to the laws of geometry and mechanism is the infinite itself. As soon as a thing becomes finite, it is finited in one certain way, and that one certain way constitutes its law, its geometry. And so the soul is finite, and therefore mechanical.

     But understand me, friends; by mechanical is not meant the mechanical of the machine, but something that is finited, is limited, is bounded, and that acts according to definite laws, which it is for us to seek after and to discover. The soul being finited, what is this finite? Swedenborg answers this question by saying that the soul is the first finite thing created by God. This first finite thing created by God is not an inactive thing, but is active and living. Those of you who are familiar with the principles of the Principia will understand my meaning, but for others I will illustrate it in this way. If the infinite wills to create, there must be a mode, or manner, or way, in which the infinite decreed that the creation should be effected. This mode, manner, or way is motion. Thus the first of creation was a motion in the infinite, and looking to the finite. This motion is a finiting motion, which finited infinite substance; and the first thing that was finited by the finiting motion is what is called the first finite. This first finite is infinite substance held by the will of God in a finite form. Thus, in creation, there is no substance created out of nothing. Ex nihilo, nihil fit. But all creation is from Divine substance.

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What was created was finiting motion, and this finiting motion is what Swedenborg describes as the first natural point proceeding from the Divine, by which creation was effected.

     Now this first finite that was created is not finite in the sense that you and I ordinarily attach to the word, but it is finite only in the sense that it has bounds. In itself, it is most highly active, and this with an activity or motion which involves all the steps of creation. If I may use a simple illustration, You at one time said to yourself, I will go to the Assembly. That was an end and intention. It was a motion in your mind. But that motion involved all the numerous steps that have finally culminated in your being present here this morning. So the activity of the first finite is not an activity just like my shaking my hand, but it is an activity that may be compared rather to the activity which is in your mind, from which come myriads of actions and innumerable influences on other human beings. This first finite is what was the beginning of the creation of the universe. From this first finite came other finites; atmospheres were formed by these finites, and so on, until we come to the ultimate water; and from water we come to matter, and matter is then built up into the organic vegetable and animal kingdoms, and finally the soil, substratum, matrix, womb is prepared, by which that first finite which actuated the universe is now able to create a human being, receptive of the various influxes, spiritual and natural, of the universe. The great macrocosm is created by the Divine through the first finite, in order that it may furnish the material whereby (also from the first finite) the microcosm may be created, which is to receive the influx of God on every plane, and build in itself a temple into which God not only inflows as He inflows into nature, but in which He is received, which is conjoined to Him, and which receives His life as life in itself, given to it as the happiness of heaven.

     This first finite, then, this active finite, is actually the soul. It is this first finite that Swedenborg calls the supreme blood or spirituous fluid; and this first finite gathers around itself, as a membrane, or vessel, or fibre, or duct, a grosser finite, a second finite, in which is portrayed the form of its activity. Just as, if I should have a certain substance that is active, and this by its action should form a channel for itself, or gather grosser material around itself, through which it may flow, then that grosser material would show the form of that active substance, or fix that form,-the form of the activity of the first substance.

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So the first finite is clothed with the second finite (which is also active) as with a membrane, or fibre, or duct.

     In these two finites we have the two supreme degrees of the human soul, which two degrees are spiritual, because they are forms finited that are intrinsically active. The natural does not begin until you get something that is intrinsically passive. "Natural," therefore, derived from status-born, means that by which something is born,-something purely and absolutely passive, into which the active shall enter and flow, which shall receive that active, and to which it shall impart its life, and so create an independent living being. An independent living being cannot be created by actives alone; it must be created by means of a passive that is dead,-a passive to which the active can impart life, so that that which is dead is now living. If that which is dead becomes living, and seems to itself to live from itself, then you have the creation of a human being. Therefore, the first two finites, which are actives, clothe themselves with a third finite, or with a finite which is not active, but is absolutely dead.

     Here is Swedenborg's picture of the soul as given in the philosophical works. Because of this picture, because he drew it to show that the soul is not a mere spirit, not a meaningless word, a mere breath, but an actual finited thing, subject to mechanical and geometrical laws; because of this, Swedenborg himself was accused of being an atheist, or of holding a doctrine tending to atheism. When his work on the Infinite, where he brings out something of this view, was reviewed in the learned works of that period, that was the-comment,-it is a doctrine tending to atheism. The reason is, because the human mind naturally cannot think of anything being mechanical and at the same time spiritual. Men think that the spiritual is necessarily something supernatural, something without laws, something vague, some mere flow or breath of air; and as soon as a man comes with clear thought, and says the soul is finite, and is therefore subject to the laws of mechanics and geometry, they say that he is materializing the soul. Yet Swedenborg himself, far from tending to atheism, deplores the growing atheism of his day, and writes many passages in which he says that, if only it could be shown that the soul is geometrical and mechanical, if only it could be shown that the soul is subject to laws, if only it could be shown that the soul is actually finite, and being finite, receives life from God, then, not only would atheism be dissipated, but the objections which atheists have to Christianity and to the immortality of the soul would be removed.

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Certainly, to my mind, it is true that, with Swedenborg himself, this course of reasoning drew him away from whatever of atheism may have entered into his thought or was suggested to his mind,-drew him away to see more and more that the whole of nature, the whole of the created universe, was one grand mechanism, in which God has wrought the ends of His Divine Love.

     The soul, then, consists of the first and second finites, covered with a third membrane, consisting of third finites. Now let us see whether this does not agree with the teachings of the Writings.

     First, we are taught in many places that the primitive of man is in the cortical gland, or the grey nerve cell of the brain. We hardly need this teaching of the Writings, because embryology would show it. But the Writings add, that the cortical gland is the primitive receptacle of love and wisdom from God-Man,-not of infinite love and wisdom, because infinite love and wisdom cannot be communicated to man except as motion. Infinite love and wisdom is the substance and motion of the first finite. We may truly say that the first finite, being finited substance from the infinite, is, in fact, the Divine Love, or is the Substance Itself which, when communicated to man, produces life, motion, love in him; and we may also say that the second finite, when formed as a membrane, fibre, or vessel, is the Divine Wisdom in finite form, communicated to man. Of this I shall treat a little later, in speaking of what truth is, and what good.

     We are further told in the Writings that the soul, in its primitive form,-that is, in its form at the conception of man, consists of three degrees, two of which are spiritual, and one natural. These two degrees that are spiritual, we are told, are the primitive of the will and the primitive of the understanding, and the degree that is natural is that degree in which is the man's heredity. All this is in the primitive seed before conception, all this in the primitive soul from which the man springs. Here we have three degrees,-the primitive of the will, the primitive of the understanding, and that natural or dead clothing in which resides the heredity derived from the father.

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     Now this teaching of the Writings is one with what Swedenborg teaches with regard to the first and second active finites being the soul of man. The first finite is the substance, and the second finite is the form, communicated to man from the Divine Itself. This substance and this form give to man the faculty of will and the faculty of understanding-faculties which are continually communicated to man by God-Man. These flow into a dead ultimate, which is connected with the body and the sense, and which man can affect, can mould. Hence, in the first and second finites, the actives of the soul,-we have the two superior degrees, spoken of in the Writings as the spiritual and celestial; and in the third finite, we have the third or natural degree, which can be perverted. These two superior degrees, we are told in the Writings, are the dwelling-place of the Lord. They are what is known as the celestial and spiritual degrees of man, and they are the same as the human internal; for they are preserved with every man, and give to every man, whatsoever his quality, the faculty of rationality and liberty.

     We are further told in the Writings that the soul is a spiritual substance. And remember, by spiritual substance is not meant a Divine substance, but a finited substance which yet is active of itself. Finited substance becomes natural, only when it ceases to have intrinsic activity. So long as it has intrinsic activity, so long as that activity is not suppressed, that substance is a spiritual substance,-a substance for the conveying of creative proceeding life. We are told, I say, that the soul is a spiritual substance which has not extension but impletion, from which there is no exsumption, or the taking away of a part, but the production of the whole without loss thereof. It is fully in the least receptacle as in the greatest. Now this teaching applies exactly to the first and second active finites which Swedenborg defines the soul to be. To illustrate, I imagine the created universe full of these finites, which are perpetually created by God-Man; then, as soon as the medium, vessel, and membrane is provided, they at once enter into this membrane, and actuate it by contiguity, but without loss of themselves. It is, if I may use a very crude illustration, as if there were a perpetual wind, and I should build a windmill.

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The whole of the power of the wind would bring itself into the sails of the mill according to reception, without any loss of power in the wind. So with the spiritual substances which are the finite actives created by God-Man. If they are present in a vessel, so that they actuate that vessel, then they are wholly present, without loss to themselves. Hence the father can beget children without any loss of his soul, and so to infinity. This is a confirmation of what Swedenborg teaches in his scientific works.

     I need not go into the details of the further clothing of the primitive cell of human life. I wish simply to dwell on, the fact that this cell consists of first and second finites active, clothed with a membrane that is dead. This agrees with what Swedenborg says in the Writings, that the soul consists of spiritual substances as to its first two degrees, and of spiritual and natural substances as to its third degree. These finites,-the first finite, or spirituous fluid, and the second finite or simplest fibre,-are what is perpetually active in all the membranes or clothings that are afterwards taken on. When the soul has once clothed itself as seed, then, from the very faculty innate in itself, it has the power of perpetuating itself. This we see in the well-known fact that the cell, in its active nucleus, will divide and form two cells, and these again will divide and form two, and so on. And so the active of the cell; thus clothed, can create new centers of activity, and thus new cells. It is in this way that the creation of man is begun by the creation of cells. These cells are the primitives of the cortical glands or grey nerve cells of the brain. They are nothing else than active forces, or bloods, or the first finites active as spirituous fluid, clothed with a primitive membrane.

     First, we have the active finites of the soul itself, or the two finites above our reach, where is the Lord's dwelling-place, and whence we have the human faculties of rationality and liberty. Then we have the finite clothing or membrane which constitutes the seat where we impress our character, our humanity. After this, in the course of growth, are further clothings, until, at last, we come to the cortical gland, as we see it,-a, gland clothed with that most delicate membrane, full of the most delicate blood vessels, which we call the pia mater. Then come further membranous coverings, blood vessels, bones, and skin, until we have the human body born into the world. In this human body, the only thing that is living is the first active,-the spirituous fluid.

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It has clothed itself with membrane after membrane, so that it may reach the outer world, and so may give to man that life which it has received from God.

     But as yet we have only the active clothing itself with a passive; we have no reaction. It is, to use a very crude illustration, as though we had a drum fully inflated, but not yet struck. There is an active here; there are membranes; the life is within the membranes; the membranes are in motion to create; but there is no reaction. When the child is born, then comes the first rush of something from without,-the rush of the air into the lungs, of the figures and forms of nature into the senses; and with this, a tremulation or motion is induced on the ultimate membrane of the cortical gland,-a motion which we call sensation. Sensation is nothing but a motion perceived in an animal organism. My words are nothing but motions in the air. Those motions, by entering your ears, produce a trembling in the drum of your ear, and, by means of the auditory nerve, a trembling in the dura mater, and also, and especially, in the pia mater, which clothes the individual nerve cell of the brain; and from there the tremulations penetrate until they reach the membrane of the soul. Then we have sensation. The first thing that happens in the birth of a human being is this sensation. And by it comes reaction, and with reaction, consciousness,-consciousness on the part of that which before was not conscious. The baby in the womb is living; the soul is active upon it as a purely passive instrument; but the baby is merely a receptacle, merely an instrument; it is wholly unconscious. When the baby is born into the world, then the tremulation from without sets in; and then, on the part of the dead receptacle, comes consciousness, and the end of creation is fulfilled. The Lord, by means of the human soul, has given to the receptacle a consciousness of life, a consciousness of living from itself.

     This consciousness exists in every plane of the human body. If I move my fingers, they seem to move and live of themselves. Similarly, if I move any part of my body. This is from the soul, which is present every wherein the body. But remember, the soul is only remotely present in the fingers; it is most nearly present in the human brain, the cortical glands of which are the primitive seat of love and wisdom. The soul is indeed present everywhere in the body, but it is not everywhere present in the same way.

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The soul is present in the brain in its first manifestations of life. It is present in the brain so immediately that we can, as it were, have communion with it, that intercourse can there exist between our thoughts, our minds, and the soul itself; but in the body, the soul has clothed itself with grosser and grosser substances; in the hair and nails, it is clothed with the grossest matters; and these can be cut off without detriment. The limbs can be amputated; the body can die. But to that first receptacle into which the first and second finites flow, to the primitive of the cortical gland, into which the soul flows immediately,-to this first receptacle is given the full and absolute consciousness that what motions it feels are its own life.

     Hence we have the basis of the immortality of man. The body is not immortal, because in the body the soul is grossly clothed. But the mind is immortal, because there the soul has proximately and immediately clothed itself, and that with which it is thus clothed it has supplied with senses, and has thus furnished it with the means for the entrance of tremulations from the world,-tremulations becoming interior sensations, which we feel as our loves, our delights, our undelights. These interior sensations it is given us to feel as self-consciousness, as life itself; and where the soul is immediately present, this self-consciousness can never be taken away. Hence, by virtue of his soul, man is immortal; but as to his body, he is not immortal. The external covering, to which life cannot be communicated immediately,-this can be taken away; but the internal, in which the soul is present immediately, cannot be taken away. So when the body is worn out from natural causes, it dies; it separates from the soul, and the spirit rises.

     But the spirit does not rise the same as it was born. When the first tremulation came in from the world, there began to be introduced from without something from the elementary world, or from the operation of the Lord proceeding, not from inmosts, but through the atmospheres from without. And it is between, and by means of, these two operations,-the Lord from within and the Lord from without, life from the soul and tremulations from the elements of the world;-it is between these two that human character is formed in freedom. It is this tremulation, this motion from without, that is meant, as I understand it, by truth.

     Truth is nothing but a form of motion.

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We know that this is so of arithmetic and geometry, the truths of which are nothing but the measurements of surfaces in form or motion. The same is true of all things. Truth is nothing but the form of the activity of substance, while good is substance itself. The ultimate activities which come to us through the air and ether convey to us nature in ultimates, and that constitutes in our minds a sea of natural truths, or, if you please, facts; yet facts are nothing but the forms of truths. Now the whole of nature does not live from the external alone. Within all things of nature are more and more internal activities; and if we are to receive internal truths, the membranes which have been formed as coverings of the soul, one after another, are to be so fashioned that they receive, not only the activities caused by the external forms of creation, but also the internal activities that are within these externals.

     The tree that grows in yonder court has not only an external activity in the ether, but there is activity on all planes of the life in and from which it exists. When we teach our children concerning this tree, we introduce into their minds, by means of words or sight, a certain tremulation or activity, and this tremulation or activity in the child becomes an idea. Now if we introduce into the mind of the child, as he grows older, the truth of Revelation that this tree is not active from itself, but is active from God, we immediately produce a new tremor, a new motion in the membranes of the brain; and by thus fashioning them, prepare those membranes to see activities within nature. It is this sight of the activities within nature,-activities which are brought by spiritual atmospheres,-it is this that constitutes what me call truth. Truth is nothing more than the perception of the forms of the activities of the Divine life in the universe, on whatsoever plane.

     If we learn the laws of mechanics, we learn mechanical truths. If we learn the laws of spiritual things, then, just as the eye is fashioned to see natural things, so the interior membranes of the soul are fashioned to receive the spiritual activities conveyed, which are within all the created forms of nature. This is what I understand to be meant by seeing the spiritual world. The spiritual world is not a nothing. The spiritual world is a world of spiritual substances and their activities; but those activities and those substances subside into, are clothed in, and are manifested in, natural substances, and produce before our eyes the forms of nature.

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If, by Revelation, the membranes of our mind can be accustomed to such spiritual motions, then they will be trained to receive the activities which proceed from the interior things of the world in which we are; and then they see, not the tree only, but God, and His wisdom and love, in the tree. Then they see, not corporeal things only, but spiritual things. Then they see, not material facts, but spiritual truths. All the spiritual truths thus seen are actual activities of the atmospheres. These activities of the atmospheres must come from created forms; they must be transmitted to an actual vibrating membrane, in order to produce sensation. There must also be a medium by which they are transmitted, and that medium is what we call spiritual atmosphere.

     Here comes the great value of the proper training of membranes. This is what we call cultivation, training, habit, or use. When the child's mind is first to be developed, it is to be developed by the insinuation of true tremulations, of tremulations which are caused by seeing things good and beautiful. This is one of the first things in education,-that the child's first sensations shall be sensations of what is peaceful, lovely, beautiful; for these produce a tremulation which is in internal harmony with the motions and activities of the soul. When we come to later training, to teaching children spiritual truths, then the main thing, as Swedenborg emphasizes, is that we shall teach truths in harmony. This suggests to my mind the great importance of not insinuating doubts into childish minds. The great danger to which we are constantly subject is that of insinuating our own doubts into the minds of our children. The great stress Swedenborg lays upon the necessity of harmony in the tremulations induced on the growing membranes in education shows how important it is that the motions, the tremulations, the ideas, the words, and the sights that produce these tremulations, shall be harmonious. If they are not harmonious, there result motions and tremulations which are contradictory and disharmonious; and these, going to the soul, are perceived as a confused idea, as obscurity.

     We had an illustration of this in our meeting of yesterday afternoon. We ourselves have been trained in various ways, and with various and unharmonious tremulations; we have ideas of democracy, theocracy, and autocracy, and between these ideas there is disharmony, with the result that, as soon as we think of one thing, it suggests another not harmonious with it.

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So, instead of our ideas making an harmonious whole, we grope about in confusion until we can find some harmony. The great thing in the education of children is to teach them things which are harmonious with the soul, harmonious with the motions of God-Man. It is by tremulations in harmony that the child is to approach nearer to communication with the soul itself. For it is only as these harmonies grow fuller and richer that the tremulations can ascend by membranes, and prepare those membranes to become more sensitive; that finally they may become perceptive, not only of natural motions, but of perceptions of the spiritual world, which bring spiritual sensations.

     More, much more, might be said on the subject to which we have addressed ourselves. But time will not permit. I shall be satisfied if I have succeeded in giving you some general idea of the possibilities that lie before the student of the philosophy of the New Church, of the extent of the field, now almost virgin, that lies before him.



     DISCUSSION OF MR. ACTON'S ADDRESS.

     Rev. E. E. Iungerich: I can only feel, after hearing an address of this kind, that if I had been here only the few minutes that Mr. Acton spoke, my journey would have been justified. It gives a comprehension of the place of the individual in all the universe, and why we ought not to be cast into doubts by the people in the world who seek to "pierce the Son of Man." When I think of the words of the Psalm, "What is man, that Thou are mindful of him?" all this work of the atheist, who is working in the darkness, seems of no account. You may say to yourself, "I do not think New Church philosophers know; let us go to the great places where they say they know everything." But the Lord is in this philosophy; and if you want your children to prosper, you will come to work with your poor, humble servants who see these things to be true. And we are sorrowful when we hear our people claim to get the truth from the universities. And yet we struggle on, and we want you all with us. I am very pleased to have my life in the General Church. I had the false illusions of the atheistical world. I tried to incorporate them in myself, and had a shocking surprise. I rejoice that I have the pleasure of association with Mr. Acton in the remarkable studies he is making. If you could only see what is before us. If you will back us up, and stand with us, you will see that we are trying to provide pure, unadulterated New Church education. Mr. Acton is giving a course on the Worship and Love of God and the Rational Psychology. You cannot learn it just by listening. It is only by developing that active with us,-the third finite.

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You have to study, to work, to get anything. So I feel that this is the occasion when we should realize more than ever how the Lord is coming amongst us, if only we will not "pierce Him." You pierce that truth when you mangle it, when you let some little outside reasons throw it down. But do not pierce the Lord!

     Dr. Harvey Farrington: Mr. Acton's address is teeming with intelligent thought, and I think his apology is not well taken when he says he is sorry to have left the subject in so obscure a state. We cannot expect to understand all the points he made. He was so clear, and so much he said was so simple, that we can get a great deal. As he truly said, New Churchmen have the faculty of seeing spiritual truth in natural light, and so he gave natural light to the spiritual things he was stating. The Writings themselves do this We are familiar with the many illustrations of spiritual truths by natural facts,-confirmations which are nevertheless correspondences. I think his definition of truth is clear, and In a certain way it is new to most of us; still we can understand something of it. His explanation of the formation of the soul can be seen to a certain extent. Swedenborg did not call the first finite the soul. He was searching for it. When he wrote the Rational Psychology, his idea was not the true one he obtained after inspiration. We owe a debt of gratitude to Mr. Acton for his remarkable address.
ORIGIN AND AIM OF A NEW CHURCH ACADEMY 1923

ORIGIN AND AIM OF A NEW CHURCH ACADEMY       Rev. E. E. IUNGERICH       1923

     By a New Church Academy, I mean an educational movement adapted to the psychology of modern man, developing genuine religious ideals, a rational philosophy, and a true science in the era of our Lord's Second Advent. Its fountainhead or origin is the Word of that Advent,-the "Everlasting Gospel" (Apoc. 14:6) given by the Lord to His servant, Emanuel Swedenborg. Its aim is to follow this Gospel of the Lamb whithersoever it leadeth, and so to train men that they may enter into the myriads of uses of the new heaven that has now descended upon earth. This new heaven is not any natural heaven, such as that sealed for Christians at the day of the Last Judgment, and resting, we are told, on, the lowest of the universe's three created atmospheres (D. Wis. XII, 53), but it is in the bosom of the Lord, since it is in that great sphere from Him that operates as a current in an ocean, filling both spiritual and natural worlds. (T. C. R. 652.)

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     We have it from prophecy, however; that no New Church developments will be gained, except at the cost of furious opposition from all the foes of the Lord and His Church. Two of their malignant spheres attack the influx of the celestial and the spiritual, or of the Lord and faith, into all the heavens that rest upon created atmospheres; but their third sphere attacks the conjugial itself,-the bonds of faith with charity,-and so the Divine Human of the Lord. It thus attacks that very region in which the New Church heaven is being developed. "I felt this sphere," says Swedenborg, "and then, when I thought about the conjunction of faith and charity, it interposed itself between them, and with violence essayed to part them." (T. C. R. 618.) The three heavens rest on the three two-ply spiritual-natural atmospheres (T. C. R. 76), but in and about them is the great spiritual and natural interpenetrative aura of the spiritual sun. This is that "great ocean," mentioned in the True Christian Religion (n. 652). Into it, the Lord has introduced the sphere of His Divine Human, which is now present therein, "elevating all to heaven . . . like a strong current in an ocean which secretly draws a ship," as that passage so beautifully expresses it. This is the New Church heaven, and this is the object of the most furious of the three attacks of the dragon.

     No man who is sensible will underrate an opponent. The New Churchman will not fail to cultivate that prudence of serpents which will lead him to descry the ancient and perpetual foe of regenerating man, whatever pleasing masks he may assume, and even if he use the guise of those endeared to us by natural ties. He began his seductions in most ancient times by overemphasizing the value of the natural scientifics that enter by the senses; and it is not to be thought that he is far absent wherever men develop the sciences as a foundation of truth apart from, and not subordinate to, Revealed Truth. A philosophy of nature pursuant to revelation deserves to be called "a second foundation of truth" (S. D. 5709-10), and even "the Word from the back" (Index Biblicus, Auris); but if severed from revelation, and not subservient to the Word, it is only a phantasy from hell.

     It is inconceivable that a New Churchman should give the preference to a compilation of statistics on any subject whatever, above the direct teachings of the Crowning Revelation.

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If from such a ground he should conclude, let us say, that conjugial love is to be found as much among those who have not the Heavenly Doctrine as with those who have, and that the new heaven is descending into hearts and minds never tilled by a study thereof, he may become a dupe of the serpent, and, like Jason, be sowing dragons' teeth that will produce a baleful harvest for him. Even in so seemingly innocuous a matter as starting from the facts of some given science, as an incontrovertible premise by which to reject any theory supported by Revelation, on the ground that some of the so-called facts militate against it, the situation is identical. Wherever we elect to reason from cases to principles, instead of from centers to circumferences, we may be sowing seed for a harvest of iron-clad warriors whose watchward is devastation.

     The Coming of the Lord in a Divine Revelation is the inspiring center of such an Academy as we are considering. The Divine Revelation to the New Church is likened by Matthew to lightning which flashes from the east, where the Lord is (A. E. 422:18), to the west, where it finally disappears in obscurity. It is not the perquisite of any racial group, for there is no transmission of life from parents, but only a passing on of tendencies to receive or reject that which is infused directly into each link of the chain. This lightning flash which brings the Lord's presence to each recipient is said to come "as often as the gospel is preached, and there is holy thought about; Him." (A. C. 3900.)

     But the recipient must not be looking for natural eminence or opulence, nor be actuated by the loves of self and the world; or else he will mistake the shadow for the substance, and be seduced by false Christs and false prophets. (A. C. 3732, 8868.) Nor must he emphasize a pristine sanctity above the latest summons from the Lord. I Kings, chapter 13, teaches this in recounting the tragic end of the young prophet for overruling the recent message received from God by the opinions of an old prophet of a former dispensation. To the same purport are these words of Matthew 24: "Wherefore, if they shall say unto you, Behold he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be." This is a pertinent injunction to men of the New Church to make the Writings their court of appeal, and not to subordinate them, either to the Old Testament, meant here by "the desert," or to the New Testament, meant by "the secret chambers."

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     This is involved plainly in the following passage, which gives the most complete exposition of these verses of Matthew that we find in the Writings: "All that which is not tilled and inhabited is called 'desert'; and all things which are interior are called 'secret chambers. Therefore, by 'desert' is signified the Word of the Old Testament, and by 'secret chambers,' the Word of the New Testament, since it teaches interiors, or about the internal man. In like manner, the whole Word is called 'desert' when it no longer serves for doctrinals; and human institutions which cause the Word to be a desert, because they depart from the precepts and institutes of the Word, are called 'secret chambers.'" (A. C. 3900.) In the thought of Christians, the Old Testament has been practically abandoned as a desert waste, and even the New Testament is regarded as unserviceable for doctrinal thought, and only of value as a basis for ethical culture and politico-ecclesiasticisms. Both together, therefore, are the sealed book of the Apocalypse,-sealed by these perversions of Christians, and only to be opened again to New Churchmen, by means of the Writings as the court of appeal. The manifest teaching of the verses just quoted from Matthew is, that the New Churchman is not to make the Old Testament or the New Testament his main sanctity, his court of supreme appeal, because he has the Writings, which are as the lightning flashing from the East, since they come from the Lord alone, and continuing even to the West, to bring light to the obscurities of philosophy and science. Only in the light of the Writings can the revelations to bygone ages be dispossessed of the falsifications placed upon them by centuries of Jewish and Christian perversions, and so made to yield their testimony to the same genuine truths the Lord revealed to Swedenborg.

     But the wily adversary cleverly suggests that this lightning flash either does not go to the west, or else has no efficacy in modifying conditions there. He knows well that, if he can seduce us here, it will not be difficult to make us doubt that the Writings really did come from the East of the Lord's presence. He therefore suggests that Divine Revelations were only meant to teach religion, and that they have no bearing on philosophy and science, which must be absorbed from the tree of knowledge.

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Able to quote Scripture for his purposes, he can even quote from the Writings on this subject, in the endeavor to make us think that a true philosophy and science of creation is not to be found in Genesis or in Swedenborg's History of Creation, but exclusively in modern geological investigations and the inductions built thereon. Scientific investigators, he says, have quite properly abandoned the creeds of dogmatists, who made the error of deriving other things than religion from the Word. Freed, therefore, from this oppressive impediment, they may now be regarded as loving truth for its own sake, and as being receptive of a heavenly influx that will lead to the discovery of a genuine philosophy and a genuine science. At this point of his wily reasoning, he will now call attention to the statement that the world has come into greater freedom since the Last Judgment, hoping to make us mistake this for signs of a greater love of truth. Having thus blinded us, it is not difficult for him to lead us wherever he wills.

     It is true, of course, that dogmatic assertions from Revelation will not, of themselves, lead Israel to extend its borders to Assyria and Egypt. We must also recognize that Providence will not allow that even the labors of the ungodly and the mammon of the unrighteous have been in vain, but that the thinker of the New Church will derive some benefit thence. Yet dogmatic professions of loyalty to Revelation have the use of retarding a too ready acceptance of what may prove to be godless and dismembered.

     The extension of the Lord's kingdom from religion to philosophy and science requires the human stewardship of a keenly trained and religiously contemplative mind. While broadly affirmative, and willing to listen to the experience Of others who have given signs of judicious discernment and have made profitable researches, it will be cautious in its response to the "Lo here" and "Behold there" of enthusiasts. It will not look for New Church developments in religious movements hostile to the Heavenly Doctrine, or expect that the philosophical and scientific training given in alien schools will develop correspondent lower planes in the mind of the child whose religious plane has been formed from New Church doctrine. It will see that genuine patriotism is more likely to be required in our sectarian schools, imbued, as they are, with a truly religious spirit, than in any national public school system from which religious teaching is debarred.

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Even though it admit that the Lord will turn everything to some good, and that there is constantly an opportunity to get some benefit from the Egyptians, it will not construe the increasing tendency of educators to develop the freedom, reactivity, and responsibility of the pupil as the concomitant of a growing affection of truth.

     Both the Old Church and the apostate world that is cultivating sensual phenomena in a godless way are dead and unproductive, not only as to spiritual, but also as to philosophical and scientific things. Theology rests on philosophy, and the theology of the New Church on the philosophy of the New Church. On what other philosophy could we expect to base it? Certainly not on such an educational philosophy as the modern one, which Swedenborg compared to a combing process that drew blood. In fact, he emphatically declares that "an understanding of the truths of faith is not acquired by such a philosophy as exists today in human minds, operating rather to destroy all faith, and to turn the mind away from the cognition of things spiritual and celestial, in order to plunge it into darkness by confirmations." (I Adv. 914; A. C. 4966.) And in his marginal comment on Daniel 8:8, he says of the little horn on the dragon's head which had a mouth speaking great things: "It is philosophy destroying all more interior things; for a new philosophy has entirely eradicated all the science of the three previous ages, so that they understand nothing thereof, as is quite manifest, since they stick in the letters only, and are not able, or are not willing, to understand interior things, and still less more interior ones." (Schm. Marg., at Dan. 8: 8.)

     But, from time to time, some one vociferates that the New Church must keep abreast of the times, and not lag behind. Occasionally he adds that he is not referring to the corrupt Old Church element there, nor even to godless scientific researchers, but to an unknown mass of simple good, who, making one with the New Church specific, constitute a universal body that is gradually coming into greater light and love. It is enough to reply that this unknown mass, by virtue of its simple character, is obviously not the element in the world that obtrudes itself on the observer of the signs of the time. And since the New Church plainly acts as heart and lungs to this unknown mass, it is more fitting that the New Church should impress its own developments and modifications on this relatively flaccid circumference, than that these should come from the periphery towards the center.

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     So much now for the origin or source of a New Church Academy. Let us consider briefly its purpose, object, end, or aim. The object of New Church religion is the salvation of souls; the aim of a New Church education is to train all the planes of the mind for a New Church heaven, here and hereafter. These two ends are so closely allied that, for their successful accomplishment, the New Church minister needs training along pedagogical lines, and the New Church teacher cannot afford to be without the doctrinal instruction that the priest receives.

     The heaven for which a New Church Academy prepares is not the celestial heaven of the Most Ancient Church, which was formed out of those living prior to the flood, nor the spiritual heaven of the Ancient Churches, from those who lived between the flood and the First Advent, nor the natural heaven formed of those who lived between the Lord's two Advents. These heavens will assuredly continue to draw recruits from the simple good element who have not known of the Heavenly Doctrine, or else have not developed beyond it to the stature of New Churchmen. But the aim of the Heavenly Doctrine is to develop beings who, by virtue of their concept of the glorified Divine Human, will be nearer to the Lord than was ever possible before, and whose heaven will be in the inmosts of the three prior heavens, or in the connecting bonds between them and the Lord. And as the Lord, who is the more immediate object of their worship on every plane, acquired for Himself by glorification an immediate entrance into each created plane, so the New Churchman will have a wider range or gamut than the man of any former Church. And though one of the three planes will inevitably predominate, yet the others will not be lacking in considerable development with him.

     In A. R. 878, we read: "The internal of the heaven of Christians was not fully formed by the Lord until a little while before the Last Judgment, and also after it." This "little while before" and "also after it" is the period in which the Writings of Swedenborg were delivered to mankind. It is in these that the heaven of New Churchmen, who are in the inmosts of the three prior heavens, rests. This passage, however, only refers to the internal of the Christian or natural heaven. (See also A. R. 718.)

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     In A. R. 895, we read: "'And there came unto me one of the seven angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife,' which signifies influx and manifestation from the Lord out of the inmost of heaven concerning the New Church which will be conjoined to the Lord by a Word. By 'one of the seven angels having the seven vials full of the seven last plagues, and talked with me,' is meant the Lord inflowing from the inmost of heaven, and speaking through the inmost heaven, here manifesting the things which follow." (A. R. 895.) Mark well that when John was taken up to see the Lamb's wife, the New Jerusalem, he came nigh to the Lord "inflowing from the inmost of heaven, and speaking through the inmost heaven,'-a clear evidence that the New Church heaven which he was taken up to see is in such inmost regions, as well as in the inmost of the Christian or natural heaven. In fact, it is self-evident that a heaven which, on account of its intimate relation to the Lord, is called the "Lamb's wife," must be nearer to Him than any of the prior heavens.

     But the most striking confirmation of this thought is to be found in the explanation of the four trilogies among the sons of Israel who were sealed, as set forth in the seventh chapter of the Apocalypse. The first three sealed, Judah, Reuben, and Gad, represent the three regions of the mind with one who is of the celestial heaven, the emphasis being on Judah, or celestial love. The next trilogy, of Asher, Naphtali and Manasseh, represents the three degrees of the mind with one who is of the spiritual heaven, the emphasis being on Naphtali, or the interior perception of uses gained by those who have conquered in temptations. The third trilogy, of Simon, Levi and Issachar, represents the three degrees of the mind with one who is of the natural heaven, the emphasis being on Issachar, or those who are in good works from obedience.

     Now the last or fourth trilogy, composed of Zebulon, Joseph and Benjamin, is said to represent, not anyone of these specific heavens, but the conjunction of each in turn with the Lord. "Zebulon" is the conjunction of those in the third heaven with the Lord, or the conjugial love of good and truth. "Joseph" is the doctrine of good and truth, or the conjunction of those in the second heaven with the Lord.

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"Benjamin" is the conjunction of the ultimate heaven with the Lord, or the life of truth from good when based on doctrine. (A. E. 446-50; A. R. 359-61.)

     It is perhaps a sign of how few salvable people there are in the world today, and therefore of how great is the need that the three prior heavens should gain recruits wherever they can, even at the cost of infringing upon the seminary for a heaven more interior than their own, that so small a proportion of New Churchmen actually read the Writings, and infinitesimally few seek to imbue themselves deeply with the Heavenly Doctrine. And if the great mass of New Churchmen look more to the Christian Word than to the specific message to the New Church, and if they are more interested in developing a moral brotherhood among salvable Christians than in establishing the distinctive bases of the New Jerusalem, it would seem as if the goal of their strivings was merely the natural heaven of Christians.

     This, I am convinced, is not the aim of a New Church Academy. Its striving for a true religion, a true philosophy, and a true science, in this era of the Lord's Second Advent, is to develop beings who, in their all-round development under the rational concept of the Divine Human, shall be in the uniting bonds between the Lord and the former heavens, and thus more closely and more perfectly His likeness and image than all men who had existed previously. "For unto whomsoever much is given, of him shall be much required." (Luke 12:48.)



     DISCUSSION OF MR. IUNGERICH'S ADDRESS.

     Rev. R. G. Cranch: We owe thanks to Mr. Iungerich for calling attention once more to the fact that New Church education depends on principles. We know there are Old Church universities to go to, but what is their real object in most cases? It is that they may provide natural success, and they have but little use for the world to come. Until that deficiency is removed, the salvation of the human race will not be provided for. In this problem of New Church education, I am reminded of what Mr. Hyatt said yesterday. He has to deal with men who suggest 951 ways in which to manage the General Church. The Academy has a harder time; for it must satisfy the 953 odd children who are coming on. The Academy schools have done a marvelous work. We, who are close to the schools, recognize the sacrifices made by the Faculty. As the Bishop said, there is such an infinity of truth that we hardly know where to stop in applying it.

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We are limited to a relatively small number of men to carry on the work. New Church philosophy must be developed, and that through the Faculty of the Academy schools. But they are swallowed up in a number of courses which prevent research work. If we had twice the number of men, the General Church would receive a benefit in the way of research work which can hardly be realized. There must be adaptation to the needs of the present day. You have heard of the necessity of introducing new courses in the College. But Professor Whitehead is in Ocean City, now wishing to be present; and the reason he is not here is because he has tried to do more in serving the uses of the Academy than his strength allowed. There must be an effective increase in the usefulness of the Academy. This can be accomplished by killing that ugly serpent, destructive criticism. With only constructive criticism, we do not know how much more they could do. Mr. Gyllenhaal gave figures which, to poor man, seem stupendous; and many probably said, The Academy is wealthy. Such is a mere appearance. Before the war, the purchasing power of the dollar was twice what it is today. It is true the endowment has greatly increased, but the actual income in services received is less than in 1913. It means we are suffering from some difficulties in the monetary system. Mr. Doering said, If men do not soon come along, what will the Academy do for teachers? I know of three or four capital young men who would be delighted to serve the educational uses of the Academy, and wait only for all of you to make it possible.

     Rev. Alfred Acton: I listened with great pleasure to the address, and got from it what I expected, namely, some new thoughts on the subject, and on passages that are in themselves familiar. The main purpose of the address is to show the real and fundamental need for the existence on earth of this work of New Church education. This work of New Church education has been from the beginning, and will be forever the very foundation on which our work must rest. This work, I believe, is involved and directly taught in the Writings of the New Church in the doctrine concerning Baptism. It has been held that education belongs to the State, and not to the Church; that it has for its primary end the making of good citizens, and that religion should be confined to the Sunday School. This is opposed to the doctrine of baptism. In the baptismal service, the parent promises, for himself and for the child, that he will teach it the doctrines of the Word and the Writings of the New Church, and will lead the child into an obedience to them in life. This promise involves the whole work of New Church education. For surely one cannot teach children the doctrines of the New Church, and at the same time send them to a school where the sphere of thought is opposed to the New Church. One cannot lead a child to a spirit of obedience to Divine Revelation, and at the same time insert that child into a sphere in which that obedience does not reign. Of course, we all recognize that circumstances sometimes prevent giving New Church education to children. Over such we may say we have no control, but we have control over the desire that New Church education shall be established in our midst.

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It has been pointed out that what a group of men desire from a heart-felt conviction of the need,-that they will obtain. But even where a New Church school is not possible, the promise of baptism can be carried out; for the essential of New Church education is in the home. And I am often inclined to think that there is too much aptitude on the part of the parent to leave the work of New Church education wholly to the New Church school. There must be New Church homes, and it is primarily in the New Church home that parents maintain their belief in New Church education. Children must have New Church homes, the center of which is the reading of the Writings and worship of the Lord. Let me emphasize this need of home worship. The little children, seeing in the home a place where the Word is kept, seeing in the home that their parents bow down before the Lord; in the very seeing of this is the most powerful means of carrying out the use for which baptism was instituted.

     In the beginning of the Academy, as was said, was the Theological School. We had something of higher education. Afterwards, the efforts of the Academy went into the development of intermediate grades. We have come to realize that materialism and atheism have grown so bold that they have come into the open, that they have come out of their lurking place, and speak with loud voices to the youth of the land. In colleges, the students and professors, without blushing, openly deny God and the Word. Young men have told me this; and they have also said that they felt the strength and power from which this comes. It is absolutely necessary for us that we now establish a higher education that will produce a learned laity strong enough to meet these insidious attacks by the dragon. It is necessary that we establish this higher education. Forty years ago, some parents sent their children to a New Church school. It was inefficient. But if parents had not been willing to sacrifice everything for the end, we would not have the services of the New Church schools of today. It is for us now to do our share to establish New Church education, whereby our young men and women will be provided with the strong, truly rational Principles which are the weapons to meet the dragon, whereby they may enter intellectually into the doctrines of the Church, that they may, in their turn, lead the Church to still further advances in philosophy, science, and religion. One thing we have, and that is the spirit, the desire of the individuals to work and devote their whole lives to the development of spiritual principles on the plane of philosphic thought. We have faithful workers. Even if they have limitations, their work will bear fruit. So I appeal to the Church, to the parents, to the young people, to the parents to encourage their children, and for the young men and women to seize the opportunity to be the means of developing higher education in the Church. Without it, I see there will be a great impediment placed in the way of our progress. For very few men can rise above their environment. We need an intellectual appreciation of the Church, that we may go on with that work, without which we cannot advance.

     Rev. W. B. Caldwell: We have heard in the reports today, and through other avenues, about the poor teacher and professor in the Academy schools. Of course, there is a certain amount of truth in it.

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There is no doubt that the Academy is suffering from persistent anaemia,-from a lack of money and of teachers. The teachers are unable to devote time to courses that ought to be given. We are all carrying a number of jobs, and these are constantly getting on each other's toes. The pictures that have been presented to you are more or less true, and I think the Church Ought to understand what the condition is in the Academy. You are, in effect, asking the Academy to take care of the education of your children, and to send them back to you better boys and girls than when they came. So the Church should know what the conditions are; and I feel that when the church does know this, it will do more than now.

     But I arose to say that there is another side to this picture,-that we all feel we have the greatest privilege in the world in doing this work. I don't believe there is a happier body of men and women in the world than the Faculty of the Academy. For my part, I have the privilege of teaching religion and theology to fifty or sixty young people and children every year. Among the happiest hours of my life are those spent each morning in meeting these young minds, and teaching them the things of the New Church. That is the other side of the picture, and this the members of the Church should also see. Every teacher is happy in his work, and grateful for the opportunity to do it. And every one of them is going to keep on as long as there is a possible way of doing it.
PASTORAL USE 1923

PASTORAL USE       Rev. HOMER SYNNESTVEDT       1923

     Let me begin by repeating some of the sayings which have been engraven upon our hearts and minds from the earliest days of the Academy and the General Church, namely:

     "The priesthood is the first of the Church." (A. E. 229.)

     The use of the priesthood is the salvation of human souls, and the providing for the existence of things Divine among men. (Doct. Char. 131.)

     Governors are appointed over the assemblies of men, to keep them in order, and to protect them from the wiles of the evil. In ecclesiastical affairs, the governors are called Priests, and their office is the Priesthood. (A. C. 10790.)

     Ecclesiastical affairs are to be kept distinct from civil affairs. (D. P. 330-3)

     "Among the governors there must be order, lest anyone from caprice or ignorance should permit evils against order, and thus destroy it, which is guarded against when there are higher and lower prefects, among whom there is subordination." (A. C. 10792.)

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     "As concerns the priests, they must teach men the way to heaven, and also lead them. They must teach them according to the doctrine of their church from the Word, and lead them to live according to it. The priests who teach truths, and lead by them to the good of life, and thus to the Lord, are the good pastors of the sheep. But they who teach, and do not lead to the good of life, and thus to the Lord, are the bad shepherds." (H. D. 315.)

     "Priests must not claim to themselves any power over the souls of men, because they do not know in what state man's interiors are. Still less should they claim to themselves the power of opening and closing heaven, since this power belongs to the Lord alone." (H. D. 316.)

     "Priests must have dignity and honor on account of the holy things which they perform. But they who are wise give the honor to the Lord, from whom the holy things come, and not to themselves. But those who are not wise attribute the honor to themselves. These take it away from the Lord. No honor of any function is in the person, but is adjoined to him according to the dignity of the thing which he administers. And what is adjoined, this is not the person's own, and is also separated with the function." (H. D. 317.)

     Priests must teach the people, and lead by truths to the good of life, but still compel no one, since no one can be compelled to believe contrary to that which he believes from the heart to be true. He who believes otherwise than the priest, and does not make disturbance, should be left in peace; but he who makes disturbance must be separated. For this also is of order, for the sake of which the priesthood exists. (H. D. 317.)

     I have read these passages at length for the reason that they are our Divine code, given by the Lord Himself for the establishment and guidance of His Church; and for the additional reason that they have not been much dwelt upon in recent years.

     The end of ends with the Lord is a heaven from the human race, and the promotion of this end has always required a priesthood. Every use, however low or external, must derive its soul or end from this central use of heaven,-the salvation of human souls, the eternal happiness and welfare of others; and this use is peculiarly the use of the priesthood. Hence it is that the priesthood is called the Lord's office by way of eminence, although all good uses are the Lord's, if they have this end within them.

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Hence also it is that the welfare of the church depends upon the degree of respect and love in which this office is held, not only by those to whom it is adjoined as their peculiar use, but by all in the church.

     It is said in the Writings that the duties pertaining to the priestly office are the administration of the things of Divine law and worship. (A. C. 10799). This involves both teaching and leading, or what are called in the Old Testament the function of the prophet and that of the priest. Anyone could be a prophet, male or female, if only the Lord put a word into his mouth, and established it by fulfilment. But the priesthood was strictly reserved for the tribe of Levi, and required special training, and anointing.

     In our Church, we are taught in the Writings to regard the priestly function in terms of instruction, formal worship or ritual, on the one hand, and leadership in the societies of men, on the other. We are to teach the truths given by the Lord, and to lead by them to the good of life. John the Baptist was the last of the prophets. Then came the Lord Himself, and His Gospels, and finally the completion of written revelation in the Heavenly Doctrine. So there is left to us at this day, not the giving or the expectation of further Divine revelation in outer form, but the unfolding or inspired interpretation of the threefold Scriptures already given. This is the supereminent gift of the prophet of the New Church, which is a rational Church.

     As to the other function, as priests, this depends upon the power of the principle of representation, and involves a basic human need. Every use, to; be effective, must have a person at the head of it, in charge of it,-clothing it, and serving as the Lord's instrument in the performance of it. Some of the most enlightened and democratic nations have found this principle so powerful, so unifying, and so stabilizing, that they retain their kings, even when they have reduced them to mere figureheads. It is preeminently true of the church, and of its supreme use of saving souls, or of providing that things Divine shall be among men, that there must be priests and an organized priesthood, properly trained, and set apart by solemn ordination. And these men, so ordained and inaugurated, then represent the Lord as Savior.

     Nevertheless, we must beware the tendency to make a popular hero of one minister and pass by all the rest.

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This is indeed the tendency of the natural man; but it is desirable that we should reflect upon it, and keep it within bounds, in order that we may exalt the office, and, as far as possible, fill the hands of every really worthy minister by showing affectionate appreciation of his work. It is the minister's chief support. If you have a good pastor, and want to keep him a good pastor, try not to spoil him by paying too much attention to his personality, while forgetting the Lord, whose minister he is, and to whom he owes, and you owe, all the truths, and all the zeal for the truth, that make him what he is. Too much dwelling upon the person, and not enough reflection upon the use, and upon the Source of all our gifts, is bad for anyone. There is an especial temptation in the case of anyone who represents the Lord in a high use, as leader and feeder of the people; for blessing itself, as the Lord's choicest gift to man, comes through his hands.

     When a pastor begins to reflect deeply upon the shortcomings of his society, sometimes there comes an angel who smiles sadly and lets in a disquieting Suspicion that it is the pastor himself who is being found wanting, as to an ever fresh desire to read the Doctrine first, before he reads the newspapers and the magazines, or to leave out motion pictures, pleasure-trips, or what not, in order to attend to the gatherings of church people.

     In general, the pastor has two problems,-first, the problem of the unfed, and second, the problem of the "fed up." The first class includes all children and newcomers, and goes hand-in-hand with education. For many scientifics must be borrowed from the field of Egypt, or natural science, in order to progress in the knowledge of New Church principles. The pastor must be prepared to feed his people in classes upon a number of such subjects as these. This work of feeding the hungry is best appreciated and best rewarded. The other problem, that of catering to the epicurean appetites of the "fed up," is much more difficult, as well as less appreciated. It is all a matter of hunger, or appetite, and those who have learned the rudiments, or think they know them, have lost the first interest, which is curiosity,-a love that is loaned, even to the unregenerate, a sort of miraculous injection for the sake of opening the mind, putting it in, freedom to go further or not, according to its needs and the use it makes of the first-love gifts.

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     Another phase of the pastoral use is to keep up the morale on all militant fronts. In the late war, when our boys went forth to do battle with the hordes of the enemy, we realized how important it was that the entire force of the prayers of the people at home should be solidly behind them, to help them carry on. Now the pastor; and indeed all the officials of the church and school, from the Bishop down, all taking part in this Divine work for the salvation of the human race, should have this sustainment in fullest measure. And let me add here, we must by no means forget, or cease to sustain with our strongest efforts of thought and will, the blessed women of the church, who, in time of peace, as well as in time of war, go bravely down to the mouth of the pit, that the church and the race may live, and not be cut off. There is indeed no more important part of a pastor's duty than to see that the morale is kept up, and that every member shall feel the full weight of sustainment in this threatened use, just as he must do to keep up the patriotic morale in time of war.

     Can a church grow and flourish without an active interest and sustained hope in missionary work, or external evangelization? We have placed first, (in time, at least), the work of gathering, and feeding, and training those already in the faith, both adults and children. And the work of propagating our faith outwardly in the community about us has languished. At one time, it seemed impossible to extend the church among our neighbors, because of a Jewish kind of exclusiveness. The one principle would seem automatically to preclude the other. But we have turned our backs upon the Jewish type of exclusiveness, and a normal growth, slow but steady, has been reestablished. Of course, we realize that we are here entering upon a task that is the most difficult in all the world; for in undertaking it, we must also develop a charity which is hot to be tribal or self-centered, which is to look ever to taking and holding a place of full usefulness in every relation to the world about us. And at the same time, we must try to keep intact a faith and a religion which is as different in essence, if not in form, from that which prevails in the world about us as night is from day. If we fail in this, or see our society declining in that upon which our hope is centered, it has a bad effect upon our morale. And we know that every war is won or lost upon the field of the spirit,-the morale.

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     Now we of the General Church can be content,-or, at least, not seriously worried,-if we do not see any great spread of the Doctrines to the community about us. We know that the world is undergoing a period of readjustment, which is carrying the great majority further and further away from the Rock of Israel,-the acknowledgment of the sole Divinity of Jesus Christ. We know that we must expect this for a time; no one knows how long in mere years. So, if we can add a member here or a family there, and keep our doctrines advertised and in print, we are comparatively satisfied on that score. But this does not mean that we are satisfied to stand still. No living body is or can be that, and survive. Life departs from any organism which ceases to grow and to expand. If, then, we see the futility of expecting any but a small growth from the midst of the Old Church, it does not mean that we are content to sit down and leave it all to Providence. That would be practically to cut off the growth-bud at the top of the tree. It would paralyze us at the most vital point. In other words, it would sterilize our means of reproduction, and choke our will to survive. Any organization that is no longer able to obtain heat for the use of propagating itself, is sterile, and ready for a successor.

     But it would be a grave mistake to think that the General Church, because it puts other uses before external evangelization, is willing to stand still, and simply to vegetate within itself,-although I admit that there is great danger of this. When the people of any society cease to take an interest in their neighbors, or to have any contact with them, even on the external plane; or worse still, when they begin to fraternize with them, without telling them anything about our wonderful religion of the Second Coming, or trying to bring them to it,-then, indeed, there is a condition that bodes ill for the growth of that society; not only because it will then cease to get converts, but because it ceases to be active and confident itself. In such case, we grow to be timid and ashamed of our allegiance. We also lose all skill in meeting the prevailing falsities.

     Now what we really aim to do, and hope to do, and what we must do, if we are not to count ourselves a failure, is to hold our own,-to hold the interest of our members in the Heavenly Doctrines, and to cause them to grow in mutual love and charity. If divisive tendencies creep in, and cause dissension or alienation, it is to be expected.

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Such is our inheritance as to the proprium, and such is the constant and alert effort of the hells. But if we do nothing, accomplish nothing, toward healing or bettering those diseases, then indeed are we due for serious damage.

     But the pastor can, at first, only promote the inward attitude of good will. He cannot, ill one generation, Biter the natural habits and tastes. In our schools, we must bring up the standards of all. Perhaps the third generation of consistent local schooling, with the further aid of higher New Church education, will bring our unity down to more ultimate planes, without destroying its spontaneity. But one thing we must have, if any progress at all is to be made, and that is the will to grow in the direction of unity and social intercourse. Where the class distinctions of the world are such as to be wholly averse to social equality, we cannot even begin to build the social structure of the future, wherein social desirability and standing will be measured in terms of New Churchmanship, and not of wealth or ancestry.

     The Lord told his disciples to "tarry in Jerusalem" until they were "endued with power from on high." And they did so tarry until the day of Pentecost, when, as we read in the Acts (2: 2), "they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." In the Old Church, they depend almost entirely upon periodic revivals, seeking for the Pentecostal spirit. In the New Church there is not to be a merely emotional state, with its inevitable reactions of indifference and even aversion; but we are to seek and to find what these things signify, namely, illustration, as well as exaltation; for with us, the understanding, as well as the will or affection, is to be fed and strengthened, and this is rational, and gives balance and permanence.

     [For the Discussion of Mr. Synnestvedt's Address, see Journal of the Assembly, Minute 34.]

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REPORT OF A PUBLIC MEETING OF THE MEMBERS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, A CORPORATION 1923

REPORT OF A PUBLIC MEETING OF THE MEMBERS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, A CORPORATION              1923

     REPORT OF A PUBLIC MEETING OF THE MEMBERS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, A CORPORATION

     HELD AT GLENVIEW, ILLINOIS, ON JUNE 20, 1923, AT 2.30 p. m.

     The meeting was called to order by the President, Dr. F. A. Boericke.

     After the calling of the Roll, the reading of the Minutes of the meeting of October 3, 1919, was dispensed with, and they were approved as read in substance to a session of the General Assembly, and to the Corporation in annual meeting.

     The Secretary's Report, as read to the General Assembly, was approved, rereading being dispensed with.

     The Treasurer's Report, having been made the special order of the day for the session of the General Assembly on June 21, 1923, was deferred.

     At the request of the President, Mr. Raymond Pitcairn read the President's Report. [See Journal of the General Assembly, Minute No. 22.]

     After an extended discussion, it was Voted that "the Report of the President be approved, in so far as it relates to the proposed relation of the Bishop to the Executive Committee, [Part A], and that the recommendation on this matter be adopted."

     With reference to Part B of the President's Report, it was Voted that "the matter of the organization of this corporate body be referred to a Committee to be appointed by the Chairman of the Executive Committee."

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     The Election of the Executive Committee then being in order, Mr. H. L. Burnham moved:

     "That the Secretary of this meeting be instructed to cast a unanimous ballot of the meeting for the Rev. N. D. Pendleton, to serve as a member of the Executive Committee for the term of one year and until his successor is elected, and that we then proceed to the election of seventeen additional members of the Executive Committee, to serve for one year and until their successors are elected."

     The motion was seconded and carried unanimously, whereupon the Secretary cast the ballot, and so announced. (Applause.)

     After balloting for the remaining seventeen members, the election of the Executive Committee resulted as follows:

Rev. N. D. Pendleton      A. E. Nelson
Dr. F. A. Boericke           C. G. Merrell
Raymond Pitcairn           Jacob Schoenberger
Robert Carswell           G. S. Childs
Paul Carpenter           A. P. Lindsay
Hubert Hyatt                    R. W. Childs
E. C. Bostock           H. F. Pitcairn
S. S. Lindsay                    Paul Synnestvedt
S. G. Nelson                    Rudolph Roschman

     It was Voted unanimously that Mr. Richard Roschman and Mr. Walter C. Childs be elected honorary members of the Executive Committee.

     Mr. R. W. Childs offered the following Resolution, and moved its adoption:

     "Whereas the Rev. William H. Alden has rendered long and faithful service to the General Church of the New Jerusalem as Treasurer and Acting Secretary, therefore, Be It Resolved that this Corporation take this opportunity to express to him its deep gratitude for the work which he has done."

     The Resolution was seconded, put to vote, and unanimously adopted.

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     Mr. S. G. Nelson thereupon offered the following Resolution, and moved its adoption:

     "Whereas the Bishop of the General Church has been elected a member of the Executive Committee, in order to make possible his presidency of that body,

     "And whereas Dr. F. A. Boericke, the outgoing President of this Corporation, with indifference to any personal ambition, and actuated by a desire to promote the greatest good of the Church, has been active in furthering this desired change in our organization,

     "Now, therefore, Be It Resolved that the members of this Corporation express their deep affection and esteem for Dr. Boericke for his able conduct in this office, and their confidence that he will continue to give to this Corporation and its Executive Committee the benefit of his ripe years and experience as one of the leaders of the Church."

     The Resolution was seconded, put to vote, and unanimously adopted.

     On motion, the meeting adjourned to reconvene at the call of the President, until the close of the General Assembly, provided that, if no such call be made before that time, the meeting be then taken as adjourned sine die.

     [The above is a condensed Report based upon the Minutes which were kindly loaned for the purpose.-W. B. C.]

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MEN'S MEETING 1923

MEN'S MEETING              1923

     THURSDAY EVENING, JUNE 21ST, AT 8.00 O'CLOCK.

     On this very warm Thursday evening, as the ladies assembled in the parish hall for the Theta Alpha Banquet, the men folk crowded around tables in the school room. In the absence of electricity, candles were necessary for a time, but this sparsity of light was more than balanced by the marvelous volume of sound, as song after song pealed forth from lusty male voices. Seldom have we heard at our men's gatherings such spirited singing, and seldom such stirring oratory. Point after point, of moving and practical import to the life of New Churchmen, was driven home by eloquent speakers. The Chairman's opening address on "Cooperation," delivered with incisive emphasis, is printed in full below. The sledge hammer on the table before him,-which has served, lo, these many years as a steinfest gavel,-detracted nothing from the impressiveness of Mr. Lindsay's delivery, as he dealt sledge hammer blows at sundry frailties of our human nature. He was followed by Mr. Geoffrey Childs, who spoke in an equally vigorous and telling manner on the damaging evils of "Destructive Criticism," which he effectively contrasted with the uses of constructive criticism. In the third of the program speeches, the Rev. George de Charms had the subject of "Toleration" for his theme, and moved his hearers to a depth of feeling and a breadth of vision when he turned our thoughts to the Gorand Man of the universe, with its countless millions of human souls, whose varieties are not only to be "tolerated," but are necessary to perfection; for there is a uniting bond with all-from whatever nation and planet-who look to the Lord alone, and worship Him.

     Many stirring speeches followed the regular program, as the refreshments were served and toasts were honored. For a more detailed account of this notable meeting, we must refer our readers to the BULLETIN OF THE SONS OF THE ACADEMY. The concurrent gathering of the ladies will be reported in the THETA ALPHA JOURNAL. Their singing in the distance had its customary charm, and rumor has it that their entertainment, among many other delightful features, included a play on the stage.

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     Mr. Lindsay's Address follows:

     COOPERATION.

     AN ADDRESS BY MR. ALEXANDER P. LINDSAY.

     It is with great pleasure, although with considerable trepidation, that I arise to open this Men's Meeting of the General Assembly of the General Church. I am inclined to agree with my friends in Chicago and Glenview (or perhaps I should say Glenview and Chicago), who are of the opinion that there is a good deal of presumption on my part in undertaking to conduct this Meeting; and this presumption becomes even more apparent when we consider the many able men who have heretofore occupied this chair, a number of whom are no longer in our midst. As we look about us at this Assembly, we miss them from their accustomed places; their mantles have fallen upon other shoulders; they have passed over to the other side. But that great work which they here initiated still lives,-lives in the hearts and minds of the men and women of the Church. It has been handed down as a heritage to us. Will this generation be worthy of that heritage? Will we carry forward this work?

     This seems to have been in the mind of that last surviving Founder of the Academy, when he wrote several weeks ago:

     "In expectation of the long-delayed promotion, I should like to be the bearer of good news from earth. And what news could be better than to be able to announce a general awakening of our beloved Church, evidenced by practically the whole membership standing back of the Academy uses, with the battle-cry as of old, 'Onward, and ever Onward!'"

     We sincerely trust that when, in the Divine Providence of the Lord, our dear friend is called to that promotion, he will be able to take that message; that he will be able to say to those who have gone before,-to those who gave their last full measure of devotion,-"On earth all is well; the uses of the Church are in competent and capable hands; this generation has measured up to the full sense of its responsibility; the members of the Church are united in the performance of its uses, and the Lord's work in their hands goes forward."

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     I sometimes wonder whether we are faithful to that trust. I sometimes wonder whether we fully realize the great privilege, and the great obligation, that is ours. I sometimes wonder whether we are worthy of our heritage. I sometimes wonder whether we fully, whole-heartedly and affirmatively cooperate with our Bishop, and back him up; whether we cooperate, fully, whole heartedly and affirmatively with our Pastor, and back him up; whether we cooperate, fully, whole heartedly and affirmatively with the Academy, and back it up; with our Day Schools, and back them up; whether we cooperate in the work of the Sunday School, and back it up; with the teachers, and back them up; whether we cooperate with each other, and back each other up; in the promotion of those things for which we all stand.

     The other day, I "listened in," to use a modern expression. I played with the dials on a radio receiving-set. I heard the most wonderful music; I heard the most incongruous sounds; I heard a jazz band playing in Chicago, and I heard a lecture being given in New York City; and then I heard them all at once. I was impressed with the fact that the turn of a dial, one hair to the left or the right, produced harmony, discord, or nothing. The ether seemed to be charged with all manner of wonderful things. To hear them, it was only necessary to "tune in." I could not help thinking,-How like the human mind! What we miss, because we fail to attune ourselves to the influx from heaven, and to the thoughts of our fellow men! These things come to us-as harmony, as discord, or not at all-just as we "tune in." So it is with the Divine Truth Itself.

     We are surrounded by the marvels of the universe-God's handiwork-but we do not see it. Our eyes are closed. We are taught marvelous truths, but we do not perceive them; our ears are closed. They do not register. We lose many of the best things in this life. We fail to cooperate with our fellow man. That influx which constantly flows in from heaven finds the human mind non-receptive. We do not cooperate with our Creator. We are indifferent to, or intolerant of, the views of others, because we fail or refuse to under; stand. This is frequently our attitude toward the Word of God itself. We do not humbly seek the Truth. We criticize without knowing whereof we speak, and without taking the trouble to find out.

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We fail to draw out the best that is in our neighbor. We shut him off.

     We are often negative in our attitude to the uses of the Church; to the uses of our Country; to the uses of the Academy; to the uses of our Schools; to the uses of our Societies, and to the uses of one another. All, because we do not like the personality of the individual engaged in that use, or the manner of its execution. Therefore, we do not cooperate. Indifference precedes that which is negative, and that which is negative is against. Indifference stifles, and that which is negative seeks to destroy. By our attitude of mind, we retard the growth of those very uses which we profess with our lips a desire to promote. We deprive ourselves of the best that is in others, and we deprive others of the best that is in us. In short, we do not cooperate.

     Gentlemen, we need cooperation. We need cooperation in the work of the Church; we need cooperation in the work of the Academy; we need cooperation in the work of our Day Schools; we need cooperation in the work of our Sunday Schools; we need cooperation in the work of our Societies; we need the cooperation of one society with another; and we need the cooperation of one generation with another. Our Bishop needs it; our Pastor needs it; our Teachers need it; and we need it. Furthermore, we must have this cooperation, if this great work,-our heritage,-is to go "onward and ever onward" with us.

     We are a small body, in comparison with the institutions of the world. By reason of the nature of our belief in God, we have set ourselves apart from these institutions. And so we need the encouragement and support that comes from working together for a common end. Our institutions need that encouragement and support; our leaders need it; our teachers need it; and our pastors need it. There are men and women in the Church today who are starving, because of the absence of such encouragement and support. I believe that the uses of the Church are suffering for the want of this very thing. We may contribute our money, but more than money is required. We must give of ourselves. If we do not give of ourselves, we contribute nothing. And this applies, not only to the work of the Church, but to every field of human endeavor. We need a general awakening of our beloved Church, evidenced by the whole membership standing back of its uses, in a whole-hearted, affirmative and energetic way.

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Our Lord, in the Sermon on the Mount, said: "What man is there among you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?" (Matt. 7:9, 10.) And yet, gentlemen, that is exactly what many of us do today. We are asked for bread, and we give a stone. If they ask a fish, we give a serpent. Not only do we fail to cooperate, fully, whole-heartedly and affirmatively, but frequently, by our adverse criticism, by our negative attitude, and by our indifference, we make it almost impossible for others to carry on the very work which we ourselves neglect.

     To cooperate fully, whale-heartedly, and affirmatively, we must not only work together, but we must work intelligently, We must know and understand what the uses of the Church are. We must know and understand what the uses of the Academy are. We must know and understand what the uses of the Society are. We must know and understand the end to be accomplished in each case. We must acquaint ourselves, not only with what has been done, but what is to be done. We must see clearly, and in perspective, the particular problem involved, and then, consider that problem in the light of the common good with sole regard to the furtherance of the use. If we do not understand, let us at least be tolerant; let us at least be charitable.

     This work, and these institutions, are bigger than any man; they are bigger than any set of men. It is the Lord's work with us. We may fail in the prosecution of this work. We may be unworthy of the trust imposed in us. We may be unworthy of our heritage. But the Lord's work never fails. If these uses of the Church, intrusted to us, do not succeed; if we do not carry them onward and ever onward; it simply means that the Lord's work in our hands has failed,-has failed, because, in its execution, we do not comprehend the nature of that work, or, because we do not cooperate with our Maker and our fellow man.

     Let us, therefore, set about our task. Let us here firmly resolve to carry onward and ever onward this great work; let us do this together, with toleration and good will towards all; each doing his part, in the way God Almighty gives him to see it; in order that our heritage may not be lost; in order that this great work may not perish from our midst.

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ILLUSTRATED ADDRESS 1923

ILLUSTRATED ADDRESS              1923

     SATURDAY EVENING, JUNE 23RD, AT 8.00 O'CLOCK.

     Chairs having been placed in the spacious court of the Immanuel Church buildings, a large audience assembled to hear the Address by Mr. Raymond Pitcairn on the subject of "Art and the Bryn Athyn Church," illustrated with stereopticon views of the edifice. Though a bright summer moon looked down upon the scene, the pictures showed clearly upon the screen. Before the lecture began, occasion was taken to present an example of Mr. Charles Francis Browne's landscape art to the Bishop and Mrs. Pendleton, as a token of affection from all present at the Assembly. The Bishop accepted the gift in a graceful speech of thanks.

     In a preface to his lecture, Mr. Pitcairn dealt with the subject of "Art and Its Relation to Religion" substantially as treated by him in a former address entitled "Christian Art and Architecture for the New Church." (See NEW CHURCH LIFE, Oct., 1920, P. 611.) He showed that, "intrinsically considered, all the mediums of artistic expression are dead, that art is living only by virtue of that which animates and is higher than art, even as speech lives by virtue of thought, which is its spirit. But when, through the ministry of art, religion is manifested to the very senses, and spiritual loves are clothed in actual forms of natural affection, art is so powerful that religion, which rules the life of every age until its fall, has produced, through art, the most enduring monuments of mankind in all ages."

     It was also made clear that, while art is art by virtue of the perfection of the form of the vehicle, which in itself is neither moral nor immoral, nevertheless, in a very real sense, art is great according to the greatness of the human affections which it manifests. Thus Hamlet is greater than Twelfth Night, because of the greater dignity of the subject matter. Therefore, when the New Church has descended fully into the minds and hearts of men, the art of the Crown of Churches will excel all the art of the past.

     In treating of what makes the greatest art, and of the true criterion of style, the following teaching on the style of the Letter of the Scriptures was quoted from De Verbo:

     "The Word is from God, and thence in its bosom it is spiritual; and this Divine lies hidden there interiorly, as the soul is hidden in the body.

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Hence it is clear that the very style of the Word, however simple it may appear, is infinitely superior to any style of the most learned in, the world; for the latter, although the sense may be both eloquent and sublime, still does not effect communication with heaven, and thus, compared with the style of the Word, it is of no value at all. (Chap. VI.)

     Concerning the religious character of the great artistic epochs, and the sublimity of their emotional concepts, Mr. Pitcairn said: "The symbolic art of the ancients, as well as the art of the primitive Christian Church and of the early Middle Ages, is free from self-consciousness and personality. The artist was lost in his subject-forgetful of himself. The slogan of the artist of our age is 'Self-Expression.' Of necessity, his art is concerned with his proprium-even as the scientist and philosopher of the day are impelled by the love of expressing their own discoveries, their ideas. This doctrine of self-love is taught and practiced, even in the education of little children, in the modern type of school where the fundamental principle maintained is this same self-expression. Why does the New Church find so little favor among the cultured and the learned? Man, of himself, is wholly evil. Of himself, man can do nothing that is good. To one puffed up by Pride of self, this religion is deflating. By its doctrine, proprial life must die."

     At the close of his philosophic presentation, Mr. Pitcairn assured the meeting that the building of Bryn Athyn Church was not a matter of philosophy or essays, nor a statement of principles, nor even of fancy medieval guilds, but rather a practical regeneration of architectural practice in the actual building of a church. Such a work requires a relentless determination to recognize and correct weakness and error wherever they exist-in doing which, much modern building practice and modern architectural tradition necessarily go by the board. This theme was demonstrated by the illustrations thrown on the screen, and by comments of the speaker.

     The series of photographs gave proof of the striking growth of the church, from its beginnings through changes in all of its main proportions, and in details throughout. The prolonged applause at the conclusion of the address testified that the occasion was equally enjoyed by those who were hearing the exposition and seeing the pictures for the first time, and by those who had been initiated before, but were glad to gain a new grasp of this notable architectural undertaking.

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ASSEMBLY NOTES 1923

ASSEMBLY NOTES       Various       1923

     According to program, the Council of the Clergy and the Executive Committee held their meetings on Monday afternoon, June 18th, at 3 o'clock. On account of the warm weather, it was pleasant to meet out of doors, the ministers assembling on the commodious verandah at the home of Mr. S. G. Nelson, and the laymen on the new screened porch at the home of Mr. A. E. Nelson. Both meetings were well attended, and considered matters of importance to the welfare of the General Church, as appears in the reports made to the General Assembly. At the session of the Council of the Clergy, a Resolution was adopted expressing fraternal regard for the Rev. John Headsten, who recently passed into the spiritual world. There were present: The Bishop, presiding, 17 ministers, 1 candidate, and 2 theological students.


     On Monday evening, the visitors were tendered a reception in the homes of Mr. and Mrs. W. H. Junge, Mr. and Mrs. S. G. Nelson, and Mr. and Mrs. A. E. Nelson. Accompanied by other members of the Immanuel Church, the guests here found warm welcome indeed, and many a happy reunion with friends and kin. By the thoughtfulness of the Assembly management, everyone wore a badge of red and white ribbon, with a card bearing his name, which facilitated introductions between those not before acquainted.


     Half-hour services were held in the church at g o'clock each morning from Wednesday to Saturday. Short sermons were delivered on the following subjects: "Keeping the Sabbath Day Holy," by the Rev. K. R. Alden; "Eternal Things Only Are Real?" by the Rev. F. E. Waelchli; "The Marriage Supper," by the Rev. L. W. T. David; and "The Golden Rule," by the Rev. W. L. Gladish. The worship was enhanced by special organ, vocal, and string music. The large congregations which attended these services, and the warm expressions of appreciation, indicated approval of this new feature of an Assembly program.


     The meetings of Theta Alpha, held on Wednesday and Thursday, included an opening service, business sessions, and a banquet, all of which will be reported in the THETA ALPHA JOURNAL.

475


On Thursday afternoon, the Sons of the Academy held a lively and fruitful session under the stimulating direction of President Geoffrey S. Childs. By a guarded reference to the "steam roller," we merely wish to indicate the unanimity that prevailed, and the vigorous manner in which a great deal of important business was accomplished. For an account of the proceedings, we must refer our readers to the BULLETIN OF THE SONS OF THE ACADEMY.


     An unheralded surprise feature of the Assembly program came on Wednesday evening, when we were invited to an orchestra concert in the parish hall, given under the direction of Mr. Jesse Stevens, who conducted. The performers were mainly pupils of Mr. Stevens' School of Music in Chicago, and their varied program of orchestral and solo numbers delighted an enthusiastic audience. Mr. Sydney Lee, on behalf of the Social Committee, and the Rev. K. R. Alden, on behalf of the visitors, fittingly expressed our hearty thanks at the conclusion of the program. During the informal dance that followed, many who gathered in the court outside enjoyed a further treat, in the form of native Hawaiian melodies captivatingly played by friends of Mr. Stevens. Again, on the night of the Ball, we were to hear more of this beautiful music.


     On the afternoon of "Academy Day," Friday, June 22d, the Academy Finance Association met at the home of Mr. A. E. Nelson to hear reports and elect officers for the ensuing year. This was followed immediately by the annual meeting of the Academy Alumni Association. Later in the evening, the same hospitable porch witnessed a brief assembling of the Council of the Clergy and Executive Committee, to mark the event of the day by a toast to the future progress of the General Church under the new arrangement whereby the Bishop became President of the Corporation. The happy prospect of a closer cooperation in the uses of our beloved Church was dwelt upon by several speakers.


     The intense heat made informality a necessity at the Assembly Ball, which none the less presented a gay and colorful scene. The simple but elegant decorations of the parish hall betokened an artist's hand.

476


We understand that Mr. Marshall Fuller was responsible for them, as well as for the celestial mechanics whereby a great moon rose back stage at the "fitting hour of night," and cast its rays upon the bubbling fountain in the middle distance. But neither of these portents seemed to bother the musicians, who played music of a novel and charming character for the dancers. It was ten o'clock when Mr. A. D. Henderson, as master of ceremonies, announced the Gorand March. Old and young responded, and it was a long, long line that passed the stage in review, and there received paper caps of manifold shapes and colors, to make even the dignified grotesque. Soon the march led out to the court, where the encircling marchers broke into the songs of church and school, as the real moon looked down approvingly.


     In this brief review of the Assembly occasions which are not chronicled elsewhere in our pages, we now come to the Service of Worship on Sunday morning, June 24th. In anticipation of a congregation too large for the church, a platform and seats were placed in the same shady grove that had been the scene of the Nineteenth of June Banquet. Favored with a calm day, and with a congregation of 338 worshipers attending, this proved eminently satisfactory. The vested choir, made up of local and visiting singers, came in procession from the church, followed by the clergy. The Bishop conducted the service, assisted by the Rev. Gilbert H. Smith, who read a Lesson from the Word. The Bishop then performed the office of Ordination for Mr. Henry Heinrichs, who made his declaration of faith. As an interlude, the choir sang an anthem entitled "I am Alpha and Omega," including a solo by Miss Helen Colley. The Bishop's sermon followed, and treated in a graphic and enlightening manner of Peter's attempt to walk upon the sea. (Matthew 14:22-33.) As the choir and clergy retired, the last strains of the recessional hymn concluded a very beautiful and impressive service.

     In the afternoon, the Sacrament of the Holy Supper was administered in the church to 210 communicants. The Bishop officiated, and was assisted by the Rev. Gilbert H. Smith and the Rev. George de Charms.


     On Monday morning, there was a good attendance at the meeting of the Teachers' Institute, and an extended discussion of the subjects set forth in the address by the Rev. Reginald W. Brown on "Fundamentals of Method."

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We shall hope to place this valuable paper before our readers in an early number of NEW CHURCH LIFE.


     In advance of the Assembly, there had been doubt as to the adequacy of the Immanuel Church Buildings for the meetings, but they afforded ample room for all gatherings except the Nineteenth of June Banquet and the Sunday morning service. The week day morning services were held in the church, the Assembly sessions in the parish hall, and the meals were served in the school rooms, which are so arranged as to make two large rooms by opening accordion doors.


     And here we would take occasion to pay tribute to the excellent and abundant fare served in these dining rooms. "The best we ever had at an Assembly!" was a common exclamation on the part of the visitors. This compliment must also be extended to include the waiters, all experienced scholarship students of the Academy Schools, some of wham had walked, bicycled, and motored a thousand miles to perform this service. That the boys appreciated the "management," they testified by presenting a pair of gold cuff-links to Mr. Louis S. Cole, who, as General Manager of the Assembly Committee, earned the encomiums and thanks of all present. This applies also to his secretary, Miss Janet Lindrooth, and to other assistants, who impressed the visitors with their unfailing courtesy and diligence in meeting every need.


     During several days toward the close of the Assembly, the Library was converted into an art gallery, where the remaining landscapes of the late Charles Francis Browne were placed on exhibition and offered for sale, resulting in an addition of about $2,500 to the bequest left by Mr. Browne to the Academy, the income of which is to be devoted to scholarships.


     The Secretary takes this opportunity to tender his grateful acknowledgments to Mr. Kesniel C. Acton for his valued assistance in furnishing stenographic reports of the discussions; and to the
Rev. W. H. Alden and the Rev. R. G. Cranch, who assisted Mr. Acton on several occasions.
     W. B. C.

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IMPRESSIONS OF THE ASSEMBLY 1923

IMPRESSIONS OF THE ASSEMBLY       KARL R. ALDEN       1923

Editor of NEW CHURCH LIFE:
     The sphere of joy with which I have returned from Glenview, and the rich memories which I treasure from the General Assembly, demand some expression, and it may interest your readers to know how one individual was impressed.

     The Park at Glenview was a great surprise to me. Never having visited it before, I found it much larger than I expected, and beautiful beyond my power of description. Winding roads, lovely homes, flowers and grassy lawns, and a wealth of stately trees,-all these combine in a most charming manner to make up the physical attractions of this garden spot. And there seemed to be a true correspondence between the beauty of the place and the cordiality of its inhabitants. In ministering to our wants, it seemed that nothing was too small for them to attend to, and nothing too large to tax their industry and ability to achieve. The thankful appreciation of the visitors goes out to our Glenview hosts for the royal welcome they gave us.

     But the Assembly itself-how can I tell you in a few words all that I feel about it? The first session opened with a remarkable address by our Bishop. What impressed me above all else was his statement to the effect that the General Assembly is at all times free to choose its executive head. This was a wise and great saying. Wise, because it placed the Church in freedom. Great, because few men have the courage to lay down a principle by which they themselves may suffer. Yet, nothing could be of more lasting benefit to the Church than the establishing of this rule for our conduct.

     For the Nineteenth of June Banquet, the tables were spread under the trees, and after we had enjoyed a most delightful repast, the Rev. Gilbert H. Smith, toastmaster, proved himself a genius at the task, as one after another of his speakers brought home the message of the "two witnesses." The program speeches were followed by many impromptu remarks, interspersed with songs, and enlivened by messages from all parts of the Church. The Pageant in the evening of the same day, written by Mr. Smith, was performed in a most beautiful and reverent manner by a large cast of adults and children.

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Soft music played in the distance; to the natural scenery were added artistic lighting effects; the new window of the chapel was the center and background; the action was fine; the whole was a vivid picture, and is a lasting memory.

     Every morning there was a brief service in the chapel, including a short sermon. The plan was very successful; it began the day aright.

     The second address of the Assembly was by the Rev. George de Charms, his theme being the "Corner Stone of Christian Faith." In impressive language, he showed how modern science and philosophy has undermined faith in the Divinity of Christ and the Holiness of the Scriptures, and how the New Church must develop a true science and philosophy as a defense against atheism.

     On Thursday, the Rev. Alfred Acton, in his extemporaneous address, made the most subtle and deep problems of philosophy engaging and clear, and we all felt that we had gained a new intellectual grasp of the subject.

     On Academy Day, Mr. Iungerich pled for higher New Church Education. He argued against our being satisfied with small achievement, and said that we should be enkindled with a desire to go as high and as deep as we can.

     The Rev. Homer Synnestvedt touched the subject of "The Pastoral Use" from all angles, and gave an inspiring account of its duties and responsibilities, its pleasures, and pains.

     Mr. Raymond Pitcairn brought vividly to our minds how the art of a New Church philosophy and religion is being chiseled in stone and carved in wood in the building of the Bryn Athyn Cathedral.

      If space permitted, I would like to enlarge upon other events of this Assembly,-the splendid Musicale by Mr. Jesse Stevens' orchestra, with the violin and saxophone solos; the Sons of the Academy meeting, which, under the vigorous leadership of the President, ran with spirit, yet in full freedom, and which expressed itself as in favor of receiving members from among all who love and work for New Church education; the Men's Meeting, directed by Mr. Lindsay with fire and energy, bringing home to us the lesson of cooperation and toleration without destructive criticism; the many other meetings for business and for social pleasure.

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     Such was the Assembly. And yet I have not touched what was perhaps the chief note,-that of fellowship! The many impromptu gatherings; the earnest talks with old friends; the delight of meeting new friends; the walks by the wayside; the romp and joy of the children; the earnest enthusiasm of the great Church songs! No, there is much, very much, that cannot be described, that could only be felt in the pressure of the handclasp, or seen in the genial sparkle of the eye. The note of love, the sphere of loyalty, together with the renewal of faith, and the inspiration of a great courage,-these, in the Lord's Providence, shall never die. For we can remember them always; and ever, when they flood our minds, may we dedicate our lives anew to the service of the Great God, our Lord and Savior, Jesus Christ.
     KARL R. ALDEN.
TORONTO, CANADA, June 27, 1923.

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JOURNAL OF THE ELEVENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1923

JOURNAL OF THE ELEVENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM       Various       1923

     
NEW CHURCH LIFE
VOL. XLIII          AUGUST, 1923          No. 8
     HELD AT GLENVIEW, ILLINOIS, Tuesday, June 19th to Sunday, June 24th, 1923.

     1. The Assembly opened at 11:00 a. m. with worship conducted by the Bishop, who was assisted by the Rev. Gilbert H. Smith. A Lesson from the Word, appropriate to the Day, was preceded and followed by suitable hymns from the Liturgy.

     2. The Bishop delivered his Address to the General Assembly, which was followed by a discussion. [See on page 385.]

     3. After the singing of a hymn, followed by the benediction, the Assembly adjourned at 12:30 p. m.

482




     Wednesday, June 20th.

     4. The Assembly came to order at 10:00 a. m.

     5. The Bishop stated that the first business of the meeting would be the election of a Secretary of the General Church. The Rev. W. H. Alden, who was chosen for this office at the last General Assembly, resigned on April 20, 1922, at which time the Rev. W. B. Caldwell was appointed to act until this Assembly. It had been the custom to elect a minister as Secretary, because the duties are largely ecclesiastical; it is also necessary that he be located at Bryn Athyn, where he can cooperate from day to day with the Bishop. Expressing his gratitude to Messrs. Alden and Caldwell for their fulfilment of the duties of this office, the Bishop placed the matter of a new Secretary before the Assembly. On motion, duly seconded, the Rev. W. B. Caldwell was thereupon elected Secretary of the General Church, and voiced his thanks for the opportunity thus afforded to perform a use for the Church.

     6. On motion, the Minutes of the Tenth General Assembly, as printed in NEW CHURCH LIFE for 1919, (pages 769-831), were accepted without reading.

     7. The Bishop appointed Messrs. Louis S. Cole and Wilfred Howard a Committee on the Roll of Attendance.

     8. The Rev. W. B. Caldwell read the following:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.
May 31, 1923

     According to our records on December 31, 1922, the date of my last report, the total membership of the General Church was 1683. Since then, however, a careful revision of the list made it necessary to deduct 11 names, chiefly of members who had died and had not been reported to us. The list has now been verified, as far as it is possible to do so, entailing considerable correspondence or interviews with the pastors of the various societies. This was undertaken by Miss Freda Pendleton, who is keeping the statistical records of the General Church, including baptisms, marriages, deaths, and the addresses of all members, as well as the issuing of certificates to new members.

     After deducting 11 from 1683, the membership on December 31, 1922, was 1671. During the five months that have elapsed since then, 11 new members have been received, 5 members have died and 3 have resigned, leaving a net increase of 13, and bringing the total membership at this date to 1685.

     A report from the Native Mission in South Africa, dated January 1, 1923, gives 382 as the number of native Basutos and Zulus who ate registered as baptized members of the Mission.

483


Of these, 174 attended regular worship, and the remainder are scattered throughout the Union of South Africa, either in small groups or as isolated individuals. The members of this Mission are not included in the above 1685.

     Looking back over the recorded membership of the General Church during the 26 years that have elapsed since the first General Assembly, we find that a steady increase has been reported. An individual or a few individuals join at a time, but occasionally a group or society, as in the cases of the Durban and Rio Janeiro Societies in recent years. The accessions come from the Old Church, from other bodies of the New Church, and from among those who were born and educated in the sphere of the General Church. In the United States and Canada, about one-half of the recent new members were born and educated in Academy circles.

     Comparing our present numbers with those of twenty-six years ago, the membership of 1685 at this time is nearly six times what it was in 1897, when 287 joined the newly formed "General Church of the New Jerusalem." During the last four years, or since the General Assembly in 1919, 401 new members have been added to the list, or an average of 100 per year. These figures are very encouraging to those who have seen the growth of the Academy movement from its early and very small beginnings. And yet, among the religious bodies of the world, we are, numerically speaking, one of the smallest. At this, however, we need not be alarmed. It is foretold in our Doctrines that the New Church at first is to be with a few. As long as the General Church remains faithful to true principles, both in faith and practice, the Lord will prosper it, and it will be as the "grain of mustard seed, which indeed is the least of all seeds, but when it is grown; it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." (Matthew 13:31, 32.)

     NEW MEMBERS.

     A. IN THE UNITED STATES.

     District of Columbia.
Mr. David Henry Stebbing

     Glenview, Illinois.
Mr. Edwin Burnham
Mr. Oscar T. Lindrooth
Mr. Oscar Trumbull Scalbom.

     Baltimore, Maryland.
Mr. Elimar Edmund Behlert

     Altoona, Pennsylvania.
Mr. Payson Williston Lyman

     Bryn Athyn, Pennsylvania.
Russell Seaver Lyman

     Huntingdon Valley, Pennsylvania.
Miss Orida Olds
Miss Saloma Olds
Miss Rosalie Olds

     North Bend, Pennsylvania.
Mrs. Dallas E. Van Sickle

     Pittsburgh, Pennsylvania.
Miss Venita Paula Blair
Miss Dorothea Glenn

     B. IN CANADA.

     Kitchener, Ontario.
Mr. Rudolf Robert Schnarr

484




     Toronto, Ontario.
Mr. Benjamin Hamm
Mr. Arnold Thompson

     C. IN ENGLAND.

     London.
Miss Mabel Lillian Lewin

     Woking, Surrey.
Miss Margaret Irene Blythe

     D. IN SOUTH AFRICA.

     Durban, Natal.
Miss Sylvia Amy Pemberton

     E. IN SWEDEN.

     Stockholm.
Miss Henriette Eva De Geer
Vimmerby.
Miss Ingrid Margareta Tengstrom

     DEATHS.

Mr. Orlando Benton Schwindt, Bryn Athyn, Pa January 29, 1923
Mr. William Henry Cole, Gravenhurst, Ontario, Canada. February 21, 1923
Mrs. Susan Pitney Wood Burnham, Glenview, Illinois. March 7, 1923
Mr. Gerald Starkey Glenn, Bryn Athyn, Pennsylvania. March 12, 1923
Mr. Karl A. L. Regnell, Rockford, Illinois. May 11, 1923

     RESIGNATIONS.

Mr. and Mrs. Charles William Morse, Mayfield, N. S. W., Australia. January 21, 1923.
Mrs. A. M. Lewis, Athens, Ohio. April 6, 1923.

     THE MEMBERS OF THE GENERAL CHURCH IN GEOGRAPHICAL DISTRIBUTION

     I. THE UNITED STATES.
California                30
Colorado                36
Connecticut                4
District of Columbia           13
Florida                10
Georgia                13
Illinois                180
Indiana               4
Kansas                7
Kentucky                4
Louisiana                2
Maryland                27
Massachusetts           15
Michigan                11
Minnesota               1
Missouri                4
Montana                1
New Hampshire           2
New Jersey               22
New Mexico               2
New York                55
North Carolina          2
Ohio                     78
Oregon                9
Pennsylvania           458
Virginia               1
Washington                12
West Virginia          4
Wisconsin                7
                    1014

Cuba                     1
Mexico               1
                    2

     II. CANADA.
Alberta                17
Manitoba                10
Ontario                221
Quebec                5
Saskatchewan           18
                              271

     III. EUROPE.
Belgium                11
Czechoslovakia           2
Denmark                1
England                144
France                21
Holland                22
Italy                2

485



Scotland               2
Sweden                64
Switzerland                10
Wales                    1
                              280

     IV. AUSTRALIA               14

     V. MAURITIUS               3
                              17

     VI. SOUTH AFRICA.
Natal                     33
Orange Free State           4
Transvaal                1
                              38

     VII. SOUTH AMERICA.
Brazil                    62
Uruguay                1
                    63
Total                    1685

     9. The Rev. George de Charms read the following:

     REPORT OF THE COUNCIL OF THE CLERGY.

     The present report covers, in a brief statement, the period since the last General Assembly, in October, 1919.

     To the 33 Ministers and Pastors then on the list of the Council, 3 have been added by ordination, the Revs. R. G. Cranch, Ernst Pfeiffer and William Whitehead; 3 already ordained have been received by the Bishop as Pastors of the General Church,-the Revs. Albert Bjorck, J. S. David, and G. G. Starkey; and 4 have been removed by death,-Rev. Richard de Charms, Rev. D. H. Klein, Rev. John Headsten, and Rev. G. C. Ottley. Thus there are now 35 names on the Roll of Ministers. Of the 4 natives of Basutoland ordained by the Bishop in 1919, only one remains, the other three having been removed by death or resignation. In Rio de Janeiro, Brazil, there are three leaders acting as pastors pending ordination.

     The annual meetings of the Council of the Clergy, heretofore held in June, have been set for February, at the time of the Philadelphia District Assembly, which includes the Anniversary of the formation of the General Church.

     A Committee on Sunday Schools and Home Instruction has been appointed, to provide more adequate means of meeting the needs of small circles and isolated members. And for the same purpose, the Weekly Sermons have been published, together with suggestions for readings and music to facilitate the conduct of group and family worship.

     The regular ministrations of the members of the Clergy since the last Assembly show a total of 512 Baptisms, 89 Confessions of Faith, 22 Betrothals, 93 Marriages, rot Funerals, and 465 Administrations of the Holy Supper.

     The period of three years and a half since the last General Assembly has been one of encouraging activity in the work of the Church, both at home and abroad. The reports of the resident pastors indicate a steady growth of our established societies, and an enthusiastic support of the several branches of church uses. The circle in Washington has been organized into a society by the Rev. Alfred Acton, and has been received by the Bishop. Mr. Acton reports marked development, both in Washington and in New York. The circle in Arbutus, Md., though greatly depleted in numbers through removal of several families, has been holding on bravely, under the leadership of the Rev. T. S. Harris, who has also been ministering to small circles in Meriden, Conn., Abington, Mass., and North Chelmsford.

486




     In the missionary field, the Rev. F. E. Waelchli has done notable work, both in the Canadian North West, and along the Pacific Coast, in opening up new opportunities for General Church work. There is now an enthusiastic circle in the vicinity of Los Angeles, Cal., from which may Well be developed a new society of the Church. And while the Gospel has been proclaimed throughout the land, with steady increase in membership and interest, as the fruits of ministerial labors in the vineyard, the work of scholarship and research has not been neglected. Rev. E. E. Iungerich has continued his valuable task of transcribing and translating the original MSS. of Swedenborg. Rev. Enoch S. Price has prepared and published a Hebrew Textbook for the use of teachers throughout the Church. Rev. Alfred Acton is also preparing for the press a textbook in Hebrew, and is doing other valuable work of translation.

     The progress of the Church abroad, considering the unsettled conditions that prevail throughout Europe, is even more encouraging. In Stockholm, Sweden, the Rev. Gustaf Baeckstrom has been doing a very able work, and is building a strong society on sure foundations. The Rev. Alfred Acton, by his Visit to Vienna, Prague, Trieste, Lausanne, and other cities in 1920, established a firm friendship for the General Church among a number of small groups and isolated families, and if his work can be followed up, it will undoubtedly bear good fruit. Rev. Ernst Pfeiffer has made a beginning gives promise of continued development in the future. The journal, La Nouvelle Jerusalem, edited by Rev. E. Deltenre, has spread a knowledge of what the General Church is, and the principles for which it stands, to many French-speaking people who before knew nothing of it.

     In Rio de Janeiro, there has been a remarkable development. Three men have there been authorized to do ministerial work, pending their ordination at such time as the Bishop may be able to visit them. The only one from whom we have received a definite report states that he ministers to a congregation of about 28 persons. In all, there are now 62 General Church members in Brazil.

     In South Africa, there has been a steady development of the Society in Durban, under the leadership of Rev. H. Cj. Odhner, where a church building is being erected. While the progress of the work in Basutoland seemed to receive something of a check, through the withdrawal of Several of the native leaders, the efforts of Rev. Theodore Pitcairn are being ably seconded by those of Mr. Elphick, and there is prospect of a slower but more stable growth in the future. At the same time, there has been a growth of the Church among the Zulus. With the work of Mr. George Mokoena, 2 native who received training at Bryn Athyn, and of Mr. John Jiyana, who is now also being instructed there, it is hoped that the natives can be reached more intimately, and held more effectively in the Church. The educational work being done by Mr. Odhner, Mr. Pitcairn, and Mr. Elphick, is sure to bear good fruit.

487




     In general, it may be said that the retrospect of the past three years gives assurance that, while the increase of the Church is necessarily slow, there is a healthy growth. The blood of the Divine Truth is circulating throughout the ecclesiastical body, carrying with it spiritual life and strength to every part. And the Ministry of the General Church is earnestly laboring, in every field of endeavor which seems to open, for the fulfilment of its central mission, namely, "that the Divine may be with the people." I have been asked to append the following Memorial Resolution, passed at a meeting of the Council held last Monday, June 18th:

     "Since it has pleased the Lord to call our brother, the Rev. John Headsten, to the other world, we, his fellow ministers of the General Church, wish hereby to express our sympathy for his wife in this hour of natural separation, and our heartfelt appreciation of his loyalty to the great cause of the New Church. His humble devotion to the cause of truth, as the Lord gave him to see it; his willingness to devote his life to this service, no matter what the difficulties; and above all, his sterling worth as a man, in every relation, social and domestic; all these call forth our deepest regard. His was the spirit and the zeal upon which the Church must depend for its growth, especially among the priesthood. May he enter into the reward which we all hope for,-the privilege of continuing this most blessed work in the greater field that lies just beyond."
     GEORGE DE CHARMS,
Secretary, Council of the Clergy.

     At the conclusion of the reading of the Report of the Council of the Clergy, it was Voted, on motion of Mr. H. Hyatt, duly seconded, that the Assembly express its appreciation of the work that is being performed by the ministry of the General Church.

     10. Mr. Paul Carpenter read the following:

     REPORT OF THE EXECUTIVE COMMITTEE.

     To the 1923 Annual Meeting of the General Church of the New Jerusalem (a corporation), and to the Eleventh General Assembly of the General Church of the New Jerusalem (an ecclesiastical body).

     The Executive Committee has to report:

     That, at the Annual Meeting of the Corporation, on October 3, 1919, the following gentlemen were elected members of the Board of Directors or Executive Committee, to serve for the term of one year and until their successors are elected:

     Felix A. Boericke           Randolph W. Childs
Raymond Pitcairn               Robert Carswell

488



Paul Carpenter                Rudolph Roschman
William H. Alden               Richard Roschman
Seymour G. Nelson           Paul Synnestvedt
Walter C. Childs               Charles G. Merrell
Anton Sellner                Jacob Schoenberger
Edward C. Bostock               Samuel S. Lindsay
Edwin T. Asplundh               Harvey L. Lechner

     That, on the same day, such Board of Directors or Executive Committee met, with fourteen members present, and elected the following officers:

Dr. F. A. Boericke, President
Mr. Raymond Pitcairn, Vice President
Mr. Paul Carpenter, Secretary
Rev. W. H. Alden, Treasurer

     That, at a meeting of the Executive Committee, held on June 29, 1922, the resignation of the Rev. W. H. Alden as Treasurer was accepted, and Mr. Hubert Hyatt was elected as Treasurer, to take effect from August 1, 1921, and was invited to attend all meetings of the Executive Committee.

     That at a meeting of the Executive Committee, held on October 1, 1923, the resignation of the Rev. W. H. Alden as a member of the Executive Committee was accepted, and Mr. Hubert Hyatt was elected a member of the Committee to fill the vacancy.

     The attention of the Assembly is referred to the Report of the Treasurer as to the financial affairs of the Church. A large portion of the time of the Executive Committee has been devoted to the consideration of the financial needs of the Church, the results of which have been given from time to time to the members of the Church by the Treasurer, both by personal communications and by publication in New Church Life.

     In the year 1919, four meetings were held by the Executive Committee, one being at the time of the General Assembly; in the year 1920, ten meetings; in the year 1921, fourteen meetings; and in the year 1922, nine meetings. Thus far in the year 1923, five meetings have been held, in addition to those held during the present Assembly.

     In stating the number of meetings as above, it should be understood that these are meetings where there has been a general attendance, and action taken after discussion. It gives no account of formal meetings at which no action was taken.

     All of these Executive Committee meetings have been held at Bryn Athyn, Pa., and several of them have been held jointly with the Bishop and Consistory. It is a matter of regret that it has not proven feasible, during the interval since the last Assembly, to continue the plan adopted in 1902, which was found most useful, and contemplated holding our meetings at the different centers of the Church, at the times of holding the District Assemblies, as far as possible.
     Respectfully submitted,
          PAUL CARPENTER,
Secretary of the Corporation.

489




     11. It was Voted that the hearing of the Report of the Treasurer of the General Church be made the order of the day for Thursday morning.

     12. It was Voted that an invitation be extended to all visitors present to take part in the deliberations of the Assembly.

     13. It was Voted that the daily hour of adjournment be 12:15 p. m.

     14. At 11 o'clock, in place of the announced Address by the Rev. Homer Synnestvedt, who was suffering from a sore throat, the Rev. George de Charms delivered his Address on the subject of "The Corner Stone of Christian Faith," which was followed by a discussion. [See on page 416.]

     15. The Assembly adjourned at 12:15 p. m.

     Thursday, June 21st.

     16. The Assembly came to order at 10:00 a. m.

     17. Mr. H. Hyatt distributed printed copies of the Report of the Treasurer of the General Church.

     THE GENERAL CHURCH OF THE NEW JERUSALEM.

     TREASURER'S REPORT.

     AS OF AND FOR THE YEAR ENDING MAY 31, 1923.

     GENERAL CHURCH FUNDS.
Assets
Investments                              $10,494.56
Cash on Hand                              356.52
New Church Life Subscriptions in Arrears           94.80
                                             10,945.88
Deficit, May 31st, 1923                     742.65
                                             $11,888.53

     Expense
Deficit, May 31st, 1922                     $904.38
Expenditures (As per List)                     12,130.90
                                             13,035.28
                                             $13,035.28

     Liabilities
Endowment                              $10,988.28
New Church Life Subscriptions Paid in Advance      700.25
                                             11,688.53
                                             $11,688.53

     Income
Cash Contributions to General Uses (as per List)     9,460.22
Weekly Sermons                          344.17
New Church Life Expense                     21.
General Assembly 1923                     590.34
Sundry Receipts                          81.43
Interest on Investments                     500.80
Subscriptions to New Church Life                1,270.07
                                             12,292.83
Deficit, May 31st, 1923                     742.65
                                             $13,038.28

490




     EXTENSION FUND.
Assets
Investments                               92,276.52
Cash on Hand                               2,407.33
Loan and Interest                          346.50
                                   95,030.35

     

     Expense
Extension Work in Europe                     18,300.00
Extension Work in U. S.                     2,904.13
Sundries                               9.53
                                   11,213.66

     Surplus Transferred to Depreciation Reserve      1,724.13
                                             112,937.79

     Liabilities.
Endowment                              $93,306.22
Depreciation Reserve                     1,721.13
                                             95,030.35     

     Income
Surplus, May 31st, 1822                     1,381.22
Cash Contributions                          688.65
Interest on Investments                     6,881.92
Special Donations                          4,000
                                   12,831.79
                         
PENSION FUND.
Assets
Investments                               57,357.25
Cash on Hand                                   1,990.03
                                   59,347.28

     Expenses
Four Pensions                              2,119.75
Surplus Transferred to Endowment                1,965.03
                                        4,084.78

     Liabilities.
Endowment                              $57,382.25
Increase, May 31st, 1923                    11,965.03
                                   59,347.28

     Income
Surplus, May 31st, 1922                    806.29
Interest on Investments                    3,278.49
                                   4,084.78

     TRUST FUNDS.
Assets
Investments                               13,019.49
Cash on Hand                                   860.49
Sundry Debtors account of 1923-24 Budgets     1,583.98
                                   15,263.07

     Liabilities
Episcopal European Visits Fund               $406.65          
La Nouvelle Jerusalem                    56.00
Orphanage Fund                               4,075.95
South American Fund                     9,408.71
Receipts Account of 1923-1924 Budgets           1,316.66
                                   $15,263.97

     GENERAL CHURCH CONTRIBUTIONS.

     LIST OF CASH CONTRIBUTIONS TO THE GENERAL USES OF THE GENERAL CHURCH DURING THE YEAR ENDING MAY 31, 1923.

     In the following tabulation, under "potential contributors" are given the approximate number of members of the Church where each married couple is counted as only one member.

491




                                             Potential Actual
                                        Contri-           Contri-      Percent-
Districts                              butors                butors           age           Contributions
Glenview                    74                59           80           $527.89
Bryn Athyn                              200                126           63           5243.97
Sweden                                   52                28           58           53.01
Ohio                                   64                34           53           485.50
Cincinnati Society                                                                 12.
Kitchener                          63                28           44           149.00     
Kitchener Society                                                  39.45
Pittsburgh                              52                22           42           408.75
Pittsburgh Society                                                  1.50
Pittsburgh District Assembly                                                       35.36
New York City                     37                8           22           108.50
Southern States, U. S. A.               61                24           39           513.75
Baltimore Society                                                  5.
Central States, U. S. A.               40                15           38           141.65
Pennsylvania                         44                16           36           137.50
Renovo Circle                                                  34.30
Erie Circle                                                       23.45
Altoona Circle                                                  18.50
Pacific States, U. S. A.                    39                12           31           98.85
Toronto                              66                19           29           337.75
Toronto Society                                                                 84.28     
Chicago                              46                12          26           49.00
Chicago, Sharon Church                                             27.41
Chicago District Assembly                                                       65.57     
Mountain States, U. S. A.           28                7          25           62.
Other Districts                              17                4           24           21.54
Sydney Society, N. S. W.                                             4.44
Eastern States, U. S. A.                    39                9           23           88.25
Canada                    71               16          23          148.50
Milverton Circle, Ont.                                             6.50
Philadelphia                         46                8           17           54.50
Continental Europe                    54                         9          17          23.50
The Hague, Holland, Society                                         1.75
South Africa                         25                3           12               35.00
Great Britain                    105               6          6          36.96
British Assembly                                                  14.40

London, Michael Society                                             12.38
Kilburn Circle                                                  2.25
South America                         53
Rio Janeiro Society                                                  100.
                                    1276                472           37           $9460.22

492




     GENERAL CHURCH EXPENDITURES.

     LIST OF EXPENDITURES FOR THE GENERAL USES OF THE GENERAL
CHURCH DURING THE YEAR ENDING MAY 31, 1923.

Bishop's Office                                              $3,198.00
New Church Life-Editing, Printing, Paper, Binding, Postage and Sundries      4,099.21
Weekly Sermons-Printing, Paper, Binding, Postage and Sundries               1,001.32
Missionary in U. S. and Canada                                    702.95
General Assembly of 1923 at Glenview                              1,000.00
Treasurer's Office-Bookkeeping, Postage, Office Supplies, Mimeographing,
     Stenography, Printing and Sundries                              2,129.42
                                                       $12,130.90
ESTIMATES.

     FOR THE YEAR ENDING MAY 31, 1924.
Expenditures Receipts

     Expenditures
GENERAL CHURCH
Deficit, May 31st, 1923                    $742.66
Bishop's Office                         3,250.00
New Church Life                          4,234.89
Weekly Sermons                          1,100.00
Missionary in U. S. and Canada                725.00
Treasurer's Office and Sundries                2,120.00
                                             12,172.34
                                             $12,172.34

     Receipts
Subscriptions received for General Uses (234)     5,008.50
New Church Life Subscriptions (480)                    1,500.85
Interest on Investments                     587.18
                                             7,106.53

     Contributions and New Subscriptions Required      5,065.81
                                   12,172.34

     EXTENSION FUND
Extension Work in Europe                     8,300.00          
Extension Work in U. S. and Canada                    3,830.00
Sundries                               300.00
                                             12,130.00
                                             12.130.00
Interest on Investments                     6,749.52
Subscriptions Received                     391.20
Special Subscriptions                     4000.00
                                             11,140.72

     Contributions and New Subscriptions Required      989.28
                                             $12,130.00

     PENSION FUND
Four Pensions                          2,048.00
Surplus                               1,389.44
                                   3,416.34

     Interest on Investments                    9410.34
                                             3,410.34

     Respectfully submitted,
          H. HYATT,
               Treasurer.

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     DISCUSSION OF THE TREASURER'S REPORT.

     Mr. H. Hyatt: For the information of those of you who do not know me, I would say that my name is Hubert Hyatt; my parents were members of the General Church from its inception, and about fifteen years ago I became a member of it. Last year, to fill the vacancy caused by the resignation of the former Treasurer, I was elected to that office. I knew very little of what the General Church is, and I am of the opinion that there are many of you who do not know what it is, how it is organized, and what is its purpose. It is not necessary to emphasize the importance of the Church, but it b necessary to emphasize the importance of the General Church as an organization. The New Church is to become the crown of all churches. We are all counting on that. But the General Church may not become the crown of all churches. This will happen only if the members of the Church see to it. It is for us, as of ourselves, to see to it.

     Of the many organizations we have in our Church, it is a fact that there is none more important than the General Church, and this I can say even with regard to the Academy. We all know how important the Academy is, but it is not as important as the General Church. The Academy is nothing more than the educational arm of the General Church, in the same way that the schools in the individual societies are the educational arms of those societies. Sometimes we hear it asked, Is it necessary to have the General Church? It will easily be seen that it is an absolute necessity. If we did not have the General Church, there are many things that would happen; and among the first would be an attempt to organize the General Church. If the people in Glenview had no contact with other societies, if other societies had no contact with each other, the attempt would be made to see that such a government was provided.

     Now we cannot have an organization without expense. Consequently, I am here to report. You have copies of my report before you. Under ideal circumstances, it would only be necessary to present that report, and have it filed. I think we have too much disturbance about financial affairs in our societies. This business of filthy lucre is an annoying one. It is a nuisance all the way around, and is of very little importance. The amount a man contributes will have no effect whatsoever on where he goes when he dies. Yet, without that material support, we could have nothing. We have the paradox that, although the financial affairs are not important, we could do nothing without them. That is an argument in favor of the support of the church. It matters little where that support comes from, so far as the church is concerned. But it matters to us individually; for unless that support comes from each of us, we have not the church ourselves. As the General Church is the most important of our organizations, it follows that every member ought to contribute something to the support of that Church. If it is possible for that support to be a financial one, it should be such.

     The speaker then explained the different Funds appearing in the first part of his Report, and continued: You will observe that the endowment of the General Church is about $10,000. Outside of the income from this, the only income is in the form of subscriptions to New Church Life.

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The rest of the expenses must be met from contributions. For the good of the Church, it is better so; we need to be reminded that we should support this organization. Contributions last year totaled about $15,000, which just a little more than paid expenses, reducing the deficit from $900 to $150 only 31 percent, of the members contributed, which I attribute chiefly to the neglect of our people to inform themselves about the General Church. I think it is a duty incumbent upon every member to seek that information for himself. Progress has been made, however, as there was an increase of 30 per cent. over the 412 contributors last year.

     The estimate of expenditures for the coming year is about the same as last year,-$12,000. The first of our uses is the support of the Bishop's office, and I should like to concentrate attention upon that. The item of $5000 subscriptions signifies that 234 persons have told me that they intend to give that sum per annum. They are practically all small subscriptions,-some for $1.00 per annum, and only one or two for as much as $100-indicating that there is no reason why the members of the General Church should not give a total of $20,000. The income expected from New Church Life is $1500, which is $300 more than last year. There are 490 paid subscribers on the books, and only $15 in arrears.

     We have nearly 1700 members, and probably there ate 953 different ideas as to how contributions should be solicited. As Treasurer, it is my duty to adopt one of those 953 ways, and I would emphasize the method of asking individuals to let me know in advance what they intend to contribute. As a matter of common-sense business policy, your Executive Committee ought to have a reasonable expectation as to where the money is coming from; otherwise, they can only be guided by past contributions. The deficit has become an obligation which we cannot escape. I would like to see a growth in the spirit that the General Church is the most important thing we have in the Church, and that each is going to do his best to help it. Of the many representatives in the Church who have assisted me, I should like to thank the collectors in the societies, especially Miss Nellie Synnestvedt, of Glenview, and Mr. Fred Cooper, of Bryn Athyn.

     Mr. Robert Carswell: We always want the best motive to influence us. I have followed a system recommended by Bishop Benade, who said that the most important office in the Church is that of Bishop, for he is head of the Church, and there should be an offering to that office every Sabbath. In this way, we do not think of the man, but of the Church.

     Rev. K. R. Alden: Referring to the 63 per cent., reported as not contributing, it is the duty of the pastors to bring the importance of the General Church before their societies. It is not so difficult to obtain support for local uses, as we are all inclined to be selfish, but we should also realize that the General Church is the first in importance, and that if we support it, the increase in our own households will be a hundredfold.

     Mr. Wilfred Howard: I think we should keep in mind the work that the Treasurer is doing, and support it.

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Very often we hear that some use of the Church is not known, due perhaps to the failure to read reports and statements. It is possible that we need a publicity agent. But we should appreciate the spirit of the Treasurer's Report, and support him with our whole hearts.

     Rev. E. E. Iungerich: Back of the objection to the method of collecting by subscription is a heresy. The statement in the Word, to the effect that our giving should be "in secret," has been taken to mean that we should give by slipping money into a basket, and that it is no one's business. But we give "in secret" when we do it with heart and soul. We are also taught to "let our light shine before men, that they may see our good works, and glorify our Father in heaven."

     Mr. Geoffrey Childs: People have the wrong idea about giving. One man told me he could give so little that it did not amount to anything, but our Treasurer has pointed out that a dollar is a contribution. Not long ago, I looked over a subscription list, and was ashamed to find that the contributions of certain men were larger than mine. It makes no difference whether you give ten cents or a thousand dollars. I wonder whether some of us are not rejoicing in the belief that what has been said does not apply to us. When I saw the list of those who had not paid their subscriptions to the Life, what a glow it gave me that I was not on the list! But we have no ground for smugness, for there is no society that is too per cent. When we go home, let us turn some of these things into practical lines. Although we are laymen, let us not lay down!

     18. At 11 o'clock, the Rev. Alfred Acton delivered his address on the subject of "The Intercourse between the Soul and Body," which was followed by a discussion. [See on page 432.]

     19. It was Voted that the Report of the President of the Corporation be made the order of the day for Friday.

     20. The Assembly adjourned at 12:15 p. m.

     Friday, June 22nd.

     21. The Assembly came to order at 10:00 a. m.

     22. Dr. Felix A. Boericke, President of the Corporation of the General Church, invited the Vice President, Mr. Raymond Pitcairn, to read the following:

     REPORT OF THE PRESIDENT OF THE CORPORATION.

     There are two important subjects connected with the work of the Executive Committee which it is desired to bring to the attention of the members of the Church (or of the Corporation):

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     I. By virtue of the importance and volume of the Extension Fund uses, and for other reasons, it was determined that the disbursement of Extension Fund moneys should be passed by the Executive Committee directly, rather than through the small group of mellibers who constituted the Extension Fund Committee. Accordingly, on May 18th, 1920, the Extension Fund Committee was abolished and the Executive Committee has done the work previously assigned to this Sub-Committee.

     II. The most important subject connected with the work of the Executive Committee, since the last General Assembly, has been that of co-operation with the Bishop of the Church and meeting with the Consistory.

     On February 20th, 1920, the Bishop presented to a Joint meeting of the Consistory and Executive Committee the consideration of the question of an intermediate between the Bishop and the Executive Committee,-a subject which had been broached previously by the Bishop, and considered in both instances, however, without arriving at any conclusion, chiefly for the reason that the plan contemplated the formation of a body which would take over the appropriation of the funds of the General Church, a function with which the Executive Committee is charged, and which it lacked the power and right to delegate.

     The Bishop, on several occasions, expressed a desire for a more intimate relation between himself and the Executive Committee, and voiced the need of strengthening the position which his office as head of the Church should bear to the lay body.

     At a meeting of the Council of the Clergy with the Executive Committee, held in February, 1923, Bishop W. F. Pendleton, who, it will be recalled, never joined the Corporation of the General Church, noted that the relation of the Bishop to the lay body in the organization of the General Church had been influenced by a state of lack of confidence in the episcopal office on the part of the laity, brought about by the trouble with Bishop Benade. The Bishop Emeritus spoke of the periodic changes which occur in the spiritual world about every twenty years, and the evidence of such a change in the upheaval brought about by the Great War. He felt that the Church might be ripe for some change in our organization.

     At a joint meeting of the Consistory and Executive Committee, held March 4th, 1923, Bishop N. D. Pendleton stated that the meeting was called to consider the matter of the budget, and also the matter of the organization of the Church, which had been referred by the Joint Council. He spoke of his office as the uniting bond between the bodies of the Church, and he felt that, in his relation to the Executive Committee, a separating condition existed which should be amended. That the Bishop should be placed at the head of the various bodies, he felt was a matter, not merely of theory and policy, but also of practical use. The members of the Clergy and the members of the Executive Committee present all recognized the Bishop as the head of the Church, and agreed that it would be well that the Bishop should become Chairman of the Executive Committee. The members of the Executive Committee were of the opinion that this situation did not require a reorganization of our corporate form or by-laws; all that was needed would be for the Bishop to be elected on the Executive Committee and President under the existing procedure.

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The Bishop stated that "the method of bringing it about was of very little concern, that it should not be forced, that certain principles had been discussed, and that it was for the Executive Committee to consider the whole matter and devise a plan."

     In dealing with the Budget, the Executive Committee in several instances being desirous of receiving the counsel of the Consistory before making appropriations for the various uses, has held joint meetings with the Consistory. The problem which developed was how to secure this counsel in full measure without in effect delegating the appropriation of funds to a joint body, whose membership might easily be dominated in thought, and may be even in membership, by the clerical body of the Church.

     For the enlightenment of the Executive Committee as to the position and relative importance of the various uses, and their just claims for support, the advice of the Bishop, and also that of the Consistory and the Council of the Clergy, is needed; their counsel must govern. But there must be, in the legal and financial function intrusted to the lay body, a clear demarcation between the things that the lay organ of the Church should do as a matter of subordination to the Bishop and those which that organ is in freedom to do or not to do according to the judgment of its members, and in the illustration of their own function. As the matter was ably put by Bishop W. F. Pendleton, in dealing with the office of treasurer in 1887, during Bishop Benade's administration, "Every Committee or Council, and every officer, acts as of himself in his own work."

     The responsibility of the financial affairs of the Church rests with the Executive Committee, which is the Lay Council of the Church, and the fixing of Budget items, as well as all resolutions appropriating funds, and actions fixing salaries and compensation of those paid from the treasury of the Church, belong to the business body of the Church, officially constituted the arm of the Church which is vested with this authority, and charged with financial responsibility. In the exercise of their function, there must be freedom, and they should act in freedom according to reason. If action should be taken jointly with one or another of the priestly councils, their action is apt to be in a sphere desirous of increasing the scope of the work of the Church, which may influence unduly the need of prudence in the administration of their trust.

     For this, as well as for other reasons, the law and order of the General Church as to these lay functions accords with that held by the members of the Church from the beginning under the leadership of Bishop Benade. Responsibility in financial affairs was given at the outset to the Lay Council by the Instrument of Organization of the General Church of Pennsylvania, and by a resolution passed in 1887, and (in the words of the record) "adopted entirely within the spirit of that instrument," in 1881, "The Council of the Laity has full control of the purely business matters of the Church, and so determines the salaries of the office-bearers, whether clergymen or laymen." . . . "Neither the Bishop nor the Council of the Clergy can determine the amount to be given." (Quoted from the record of the meeting).

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     This principle has been maintained in the General Church during the administration of Bishop W. F. Pendleton; and Bishop N. D. Pendleton, at the Joint meeting of the Consistory and Executive Committee in March, in dealing with the proposed election of the Bishop as Chairman of the Executive Committee or Lay Council of the Church, stated, "The proposal before us does not destroy lay control of the finances. It looks to the inter-communication of things that ought to be mutually one."

     Because of the high confidence in which Bishop N. D. Pendleton is held in the minds and hearts of the lay, as well as the clerical, members of the Church, and by the members of the Executive Committee; and because the Executive Committee believes such a step would unify the work of the Church, the Executive Committee of the General Church recommends the nomination of Bishop N. D. Pendleton as a member of the Executive Committee, so that he may be elected President of the Corporation, and invites the Bishop to express to the Corporation his willingness to accept such nomination.

     DISCUSSION OF THE PRESIDENT'S REPORT.

     Dr. F. A. Boericke: If it is in order, I should like to ask for the reading of the two resolutions passed by the Corporation in connection with this Report.

     Mr. R. W. Childs read the two resolutions, the first with reference to making the Bishop the President of the Corporation, and the second on the matter of organization. [See Report of the Corporation on page 464.]

     The Bishop: I want to say a word from the standpoint of the Bishop. I have accepted this proposal made by the Executive Committee in solution of a long-standing difficulty. I speak advisedly when I say difficulty. It has existed to some extent from the beginning,-a certain uncertainty. I am convinced that the step which has been taken involves no violation of that principle which we have recognized from the beginning, namely, that the financial affairs of the church are in the hands and under the control of its laymen, duly appointed for the purpose. That is a principle in which I believe. I think it is of necessity that it should be the case; but it stands to reason that, between these laymen and the one whom the Church has chosen as the head of the Church, there should be sufficient contact, touch, and intercommunication, in order that there may be unanimity of action, and in order that there may be understanding and information of the various things necessary to be done in the Church. Personally, I should welcome any reasonable, sensible mode of accomplishing this end which would at the same time accomplish it without giving the Bishop any added duties, for he has many. But it is necessary that the Bishop's government should have the assistance of those who are specially qualified; otherwise he could not continue to function efficiently. That is true with reference to several bodies of the Church over which the Bishop is called upon to preside. With reference to the Executive Committee, it is necessary that there should be well-informed intercommunication.

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In the past, this matter has presented difficulties; and it appeared to all of us that some actual contact with the Bishop was called for. Hence the apparent incongruity of asking a clergyman to preside over the lay body. But the Bishop is the head of the Church, unless, indeed, you take the stand that there are two heads. So it seems to me that we have done nothing contrary to the accepted order of the Church, but that we have accomplished something that will work for a better understanding in the performance of the uses that we are called upon to perform. I am urged by practical considerations, but at the same time I feel that there is no conflict with the theory of church government which we have had from the beginning. Let me say a word more in connection with my Address, with regard to priests and the government of the Church. That priests are to be the governors is what is said in the Writings; and, in that connection, it is all that is said. The mode of government may be modified and qualified by practical considerations. Throughout the history of our Church, this government has undergone minor changes. All we must do is to recognize the doctrine involved, and carry it out with a view to the uses which the Church has to perform.

     Mr. Raymond Pitcairn: For the information of the meeting, it would be well to state that the resolutions were adopted unanimously, and that the action taken on the part of the Executive Committee, and by the Corporation, in electing the Bishop, was accomplished unanimously; and that there was a feeling on the part of all concerned that it was a matter of order, that it was a real step in advance.

     Dr. F. A. Boericke: The Executive Committee took that step because they needed the Bishop, because they love him, and because they think it is of order.

     23. The Rev. C. E. Doering read the following:

     REPORT OF THE ACADEMY.

     From the multitude of uses which the Academy is performing, it is difficult to choose one that will be of special interest to this Assembly. The reports of the schools and departments have been published annually in a Bulletin of Information in the Journal of Education, where a detailed account of the work of the Academy is available. I shall therefore confine myself to a few outstanding features.

     Because of the financial stress, the Journal of Education has been reduced from a quarterly to an annual publication, containing only the reports of the various departments and schools. But we are publishing this year a catalogue, and perhaps, if there is enough money left over in the appropriation, we shall also publish this year's reports as a Bulletin of Information. The curtailment of the Journal is a distinct loss to the institution, in that studies by the professors and teachers along New Church educational lines are not made available to their co-workers. But it was thought wiser to bear this loss than to curtail the salaries of the staff.

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     Since I have touched on the salary question, I wish to say that the Board of Directors has continually made efforts to meet the increase in the cost of living expenses by increasing the salaries and thus making it possible for New Church teachers to remain in the work. Without this appreciation of the work, and provision on the part of the Board of Directors, the Academy's uses would have been severely curtailed. But with all their efforts, and the generosity of some of our members, the increases have barely kept pace with increasing costs, in spite of our drastically cutting some of the minor uses. Nor has it been possible to provide for normal growth by adding to our corps of teachers; which now numbers three less than it did four years ago. It is not only fair to say, however, that two of the names then on our list have not been active, and drew no salary.

     At the present time, we number thirty-five on the teaching staff. These thirty-five give two years' Kindergarten instruction, eight years' primary and elementary school, four years' Seminary and four years' Boys' Academy, four College and three Theological; in all, twenty-five years of work in five different schools, comprising ninety-nine different courses above the eighth grade. This means giving 281 classes a week for these 99 courses. In addition to this, a number of our force have editorial, publication and translating work to do, and a number are pastors of societies. Moreover, the Library, the Dormitories, and the Dining Hall, are in themselves more than enough to keep those who are in charge busy without their doing any teaching. All of these courses in the various schools, and the number of years of instruction given, have been made possible only by the free interchange of teachers between the schools, wherever the need was greatest; also by running only a one-year course of studies in the Theological School, and a two-year course of studies in the College, in any one year. It would have been impossible to maintain a complete first, second, third, and fourth year College, and first, second, and third year Theological School, all in the same year.

     From what I have said, it will be plain that, among the many needs of the Academy, is that of teachers,-teachers who have been trained in our own educational department, with our aims and ideals. Particularly is this true of men. Only one man looking to this as his life's work is in prospect for next year. If men do not soon come along to take up the work, there will be none to fill the gaps made by the lapse of time. Those now in the work have so developed it that they are competent to pass on to another generation what they have developed; and for the future stability and security of the Academy, it is highly desirable that they have the opportunity.

     PHOTOTYPING.

     The Church will be interested to learn that the phototyping of the Theological Works, undertaken jointly in 1910 by the Academy of the New Church, the General Convention, and the London Swedenborg Society,-with the Rotch Trustees, the American Swedenborg Printing and Publishing Society, and the English Conference, Participating in part,-was finally completed and volumes delivered this year, at a total cost, not including Mr. Stroh's salary, of L9,087, or something over $44,000.00. The Academy's share of this was L2,329: 15S, or about $11,500.00.

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The phototyping included the Adversaria, the Arcana Caelestia, the Apocalypse Explained, (second draft), the Index to Apocalypse Revealed, and Miscellaneous Theological Works. In addition, the London Swedenborg Society phototyped the Index Bibldcus, the Academy subscribing for thirty volumes. The Academy's share of all these works, pro rata, is now stored in our Library.

     This brings to a conclusion the largest effort, and one of the most important, ever undertaken by New Church bodies. I say conclusion, but that does not mean that all of Swedenborg's Manuscripts are phototyped. Practically all of the theological manuscripts are either phototyped or photolithographed, only some scattered theological correspondence remaining to be done; but there is a great mass of philosophical material remaining to be phototyped, and some day it will be necessary to phototype what was photolithographed, because of inaccuracies. Our Church and the Academy are very much interested in this work. Interest in the matter should be kept alive, and every effort made, until every one of Swedenborg's manuscripts has been put into permanent form for the use of the Church. There should be no relaxing of effort until ah of Swedenborg's manuscripts have been phototyped.

     THE LIBRARY.

     Some time ago, the Library published in New Church Life a description of the Star Collection, and appealed to the members of the Church to cooperate in completing it. The Star Collection is intended to include one set of every edition of the Writings that has ever been published. The co-operation has been hearty, and the collection has grown.

     Not much has been said about the Academy's collection of the works used by Swedenborg, or referred to by him. From the beginning of the Academy, the need of having at hand for reference the literature of Swedenborg's day was seen, and the collecting of such works was begun; but the need became insistent with the intensive study of Swedenborg's philosophy, in recent years.

     Accordingly, greater efforts were made, so that we have now to a considerable extent duplicated Swedenborg's library, as catalogued by his heirs, and we have besides many of the works that he referred to. These works are daily becoming more difficult to get; but through the indefatigable energy of Mr. Acton, who succeeds in obtaining one every now and then, the collection is growing. I recommend that, when you are in Bryn Athyn, you make a point of visiting these collections, and you will then appreciate the labor and expense involved in their collection, and the value they are to the New Church student.

     SCHOLARSHIPS.

     It has been customary at Assemblies to mention scholarships, and I cannot let this opportunity pass without congratulating the Church upon what it has done in support of this use, which has been generous, and always sufficient for the need.

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The year following the last Assembly, that is, 1919-20, forty-two pupils received aid; in 1920-21, fifty received aid; in 1921-22, sixty-two benefitted; and in the school year just closed, forty-seven. This is an average of 50-1/4 per cent. out of an average attendance of 121 for the same period. That is, for the last four years, 41 per cent. of the students in the Seminary, Boys' Academy and College have received assistance.

     This, however, does not represent all who have asked for aid, as there have been some every year to whom aid was refused for various reasons, principally because either scholastic standing was not satisfactory, or the scholarship work was shirked. We receive regular reports, not only from the teachers, but also from those in charge of scholarships; and the students are classified A, B, C, D, according to their grades in both studies and work. When it comes to making the awards, the President calls a meeting of the heads of schools and departments, and also invites those in charge of scholarship funds to meet with us, to discuss and make the selections. From the data put before us, and from our experience, it has been thought wise to adopt the policy that no cash scholarship shall be awarded any student who has failed in any subject, unless the condition in that subject has been removed. But when the award has once been made, and the student enrolled, the School makes no distinction in its treatment of the scholarship and the full-pay student. This, however, does not relieve the student who undertakes scholarship work from his obligation to do it. And I am very glad to report that, for the most part, the students so employed have given a full return for the credit they have received.

     I am also happy to be able to report that the Academy is gradually accumulating funds for scholarships. These include: The Fred Synnestvedt Memorial Fund, the Boy Wells Memorial Fund, and the Vera Pitcairn Memorial Fund. And to these has been added this year the bequest of Charles Francis Browne. This was left to the Academy without specific designation; but the Board of Directors knew Mr. Browne's interest in New Church education, and had heard him express the desire to do something for scholarships, and so, by resolution, the Board devoted the income of his Bequest to that use. All these funds together, amounting to about $35,000.00, assure a steady, though not large, income for this purpose. But with the generous contributions from the Church at large, enough is raised for the present needs.

     In closing this report, I wish to say that the working-scholarship plan is very satisfactory, and that the interest taken by the students in it, and their devotion to the work, are gratifying. We have sometimes been put to it to find enough work for them to do; but I believe we can take care of all worthy applicants for some time to come; and for the coming year, we can certainly take care of more than have applied. I also think that there are many boys and girls in the Church who are not in our Schools, but who should be. I have looked up the birth records in New Church Life for the years 1906-7-8, and find that they contain 53 names of those who are now young people, but who are not in our Schools. Nor has there been any inquiry about the Schools from them.

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     The Academy, by its working-scholarship plan, is doing what it can to make it easy to get a New Church education, and the various ex-student organizations are raising funds to assist in this plan, and we invite the parents to co-operate by sending us their boys and girls. We want the opportunity to pass over what we have of the Church to all the boys and girls in the General Church.
     C. E. DOERING, Dean of Faculties.

     24. Mr. Leonard E. Gyllenhaal read the following:

     REPORT OF THE TREASURER OF THE ACADEMY.

     June 9, 1923.

     During the fiscal year 1922, the Academy received in Bequests and Donations $134,428.26 for the general fund, and $14,294.15 from the estate of Charles Francis Browne, which, by action of the Board of Directors, has been put aside as a fund, the income of which is to be used for scholarships. There will be further additions to this fund when a number of paintings left us by Mr. Browne are sold. Of the general Bequests and Donations, $2,765.26 was received from the Academy Finance Association, and the balance from Messrs. Raymond, Theodore, and Harold F. Pitcairn. We were fortunate in receiving these large donations, as they restored capital which we lost in the sale of our Owosso Sugar stock. In addition to the above amounts, we have received $32.45 in the form of Gift Books for the Library, and $1,280.95 from the Academy Finance Association for current expenses.

     On December 31, 1922, the Assets of the Academy, including Trust Funds, Equipment and all Investments amounted to $2,477,145.34. This is an increase over the year before of about $96,000.00. The report of Income and Expense shows that the Academy received interest on Securities, $90,556.98; Board, $25,417.10; Tuition, $9,990.90; Bank Interest, $793.20; Contributions, $24,143.32; Income from Trust Fund for De Charms Hall, $1,000.00;-the total being $151,932.78. The large amount listed under Contributions is for the most part due to the generous gift of Messrs. Raymond, Theodore, and Harold F. Pitcairn, to make up the loss of Income on Owosso Sugar stock.

     The Expenditures for operation of the Academy for the year have amounted of $131,181.39. The balance of $20,745.39, which is left from our Income, has enabled us largely to make up the over-expenditures incurred during the past two years. Expenditures for the past year have been made on a Budget system, as usual, and our Budget has not been over-expended. Various uses, however, have had to be curtailed, in order to keep our expenses within our means.

     For the past few years, we have had a large number of students, and as a great deal of our equipment has come to a point where it needs replacing, we find it has been difficult to supply enough furniture to meet needs. This need will increase rapidly the next few years.

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     Since the last General Assembly, in October 1919, the Academy has received in Bequests and Donations a total of almost $600,000.00, about $96,000.00 of which was received through the Academy Finance Association. During this same period, our total for salaries was increased from approximately $45,000.00 per annum to $90,000.00. It will be seen, therefore, that the Income derived from additional endowment received has practically all been used for increase of salaries.

     During the same period, the school has greatly increased in number of pupils, and the dormitories have been well filled. The amount received for Board, for instance, has increased from about $11,000.00 in 1919 to $26,000.00 in 1921-1922. The cost of operating a larger school has been greater than the increase in Income, and economies have had to be practiced in every department possible.

     During 1922-3, the Academy Finance Association has collected Contributions approximating $2,000.00, to be used for current expenses, and during this same period the cost of Tuition has been increased from $50.00 to $100.00 per annum. However, the amounts received from these two sources have only been sufficient to help out with a few of the many needs. We must consider ourselves fortunate in carrying through this difficult period, as many schools have been forced out of existence, or have combined with larger institutions.
     Respectfully submitted,
          L. E. GYLLENHAAL, Treasurer.

     25. The Secretary read the following:

     REPORT OF THETA ALPHA.

     Theta Alpha is pleased to report to the Assembly a steady growth in numbers, a generous financial support of scholarships, an increased opportunity for service to local pastors and elementary schools, and through these uses a strengthening of her loyalty to her Alma Mater.
     ELIZABETH IUNGERICH, President. Glenview, June, 1923.

     26. At 11 o'clock, the Rev. E. E. Iungerich delivered his Address on the subject of "The Origin and Aim of a New Church Academy," which was followed by a discussion. [See on page 446]

     27. It was Voted that the Report of the Editor of NEW CHURCH LIFE be made the order of the day for Saturday, to be followed by the Report of the Committee on the WEEKLY SERMONS.

     28. The Assembly adjourned at 12:15 p. m.

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     Saturday, June 23rd.

     29. The Assembly came to order at 10:00 a. m.

     30. The Rev. W. B. Caldwell read the following:

     REPORT OF THE EDITOR OF NEW CHURCH LIFE.

     When we recall the teaching of the Writings, that the art of printing was provided on this earth for the sake of the Word, thus for the sake of the dissemination of Divine Truth (A. C. 9353); and also Swedenborg's solemn declaration that the "Second Advent takes place by means of a man, who is able, not only to receive the Doctrines of the New Church in his understanding, but also to publish them in type" (T. C. R. 779); we realize how essential an instrumentality the art of printing is to be in the establishment of the New Church, and how necessary it is that the doctrinal views of the General Church should be recorded in type, and thus made available to all in the world, and come to the eyes of any who are capable of receiving the Divine Truths revealed at the Second Coming of the Lord. To this end we maintain periodical literature and publish books and pamphlets. New Church Life, as our official organ, is a department of our uses which ought to come before the General Assembly for consideration, if desired, and I would therefore offer some thoughts on the subject, and especially with the hope that, if there is time for a discussion, it may be fertile with suggestion as to ways in which the journal may be improved. At any rate, the editor is now within healing distance, where he cannot very well get away, and will be glad to hear from the many writers and readers of the magazine who are present at this Assembly.

     During the five years that I have been entrusted with the editorship, I have enjoyed the continual counsel and guidance of the Bishop; and friendly advice from many quarters, but also such a measure of freedom that I must be held responsible for all shortcomings in conducting your journal. The pages of the Life during this period are their own report, subject to comment and criticism. Let this be said, however, that the editor has many ambitious schemes for expansion and growth which he is unable to carry out, since he can devote only a part of his time to this work. Under the present conditions in our church uses, "each man in his time plays many parts,"-fills many offices, and is unable to concentrate fully upon one. So we must do the best we can under the circumstances, and devote our energies to what is most essential. Thus the main purpose of the Life is to be instructive and informative to the members of the General Church, in the fields of spiritual knowledge and intelligence, the regenerate life, the education of the young, the social sphere, and the general activities of the Church. At present, we are unable to embellish this serious undertaking with much in the nature of fiction, poetry, humor, or examples of the photographic art, which are so abundant in the magazine literature of the day; but the time is coming when these accompaniments of an all-round journalism will not be so sparsely represented in our pages, and then we shall more truly reflect the cosmopolitan mind and taste of our members.

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     Our journal wilt be just what the writers of the Church make it, and so it ought to record the best thought of both priests and laymen. It has been my policy to encourage contributions, while maintaining a freedom of choice in passing judgment upon what has been offered, and determining what is useful to publish, preserving a balance between the wishes of contributors and the welfare of our readers. Following, also, a constructive policy, articles on special subjects have been planned, and an effort made to have them written by those best fitted to deal with a given topic. No magazine can prosper long on a policy of "waiting for something to turn up." A healthy condition requires an abundant supply for selection. We know of prominent weeklies and monthlies which commonly publish only one story out of a hundred submitted. A metropolitan newspaper will discard as much as thirty columns of news matter in type every day, and thus furnish its readers with only the cream of the news. In our own case, we receive twice or three times as much matter as we publish. We ought to receive more. Our writers should not be so modest about contributing, or so sensitive about the fate of their product. No one knows better than an editor the fear of "rushing into print," and so we cannot blame a writer for caution and hesitation; but we think it is overdone. We more than suspect that "many a gem is born to blush unseen, and waste its sweetness on the desert air" of the writer's private study; unless, indeed, he tries it on his family, and finds them unkind.

     I put this fact before the writers of our Church. Through the pages of New Church Life, you have the opportunity and the privilege of addressing an audience of from 500 to 2000 persons,-a much larger congregation than our ministers commonly preach to. Bear in mind that our magazine-is quite widely read among the members of the General Church, and that it goes to many New Church readers outside of our borders. It is to be found on the tables of libraries and reading rooms, not only of the New Church, but of other bodies. You will find it in the Congressional Library at Washington, D. C., and in the Mercantile Library of Philadelphia. By exchange, it goes to some of our larger universities. The Princeton Theological Review, during the past year, has regularly mentioned the titles of our articles which have appealed to the editor. These facts will indicate to our writers what a large group of people they may be instructing unawares. And so you must not feel that you have lacked encouragement to contribute to our pages. Let me cite the example of one of our regular contributors. He delivers an address to the College of the Academy; later, he preaches it as a sermon in Bryn Athyn and New York; still later, it is translated into Portuguese, and delivered as a lecture to a Brazilian audience; then it is written out in French for Mr. Deltenre's periodical, and finally is translated from French into English for publication in New Church Life. Here is an example of enterprise and activity which I would commend to others.

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     If I have appeared to give too great prominence to this plea for mere contributions, let it not be taken as any reflection upon the many who have so generously sent us the product of their pens. All journalists feel this hunger for more writers, as well as for more readers, and are continually on the lookout for new writing talent, knowing that a new name, a new voice, stimulates interest among their readers.

     And now a word to these,-our constituents. It would be especially gratifying and helpful to know what form of desired reading matter they do not find in our pages. There should be a sufficient variety to meet the legitimate needs of all; for what is beneficial and pleasing to some may not meet the requirements of others. To accomplish the greatest good to the greatest number, we need a wide assortment of subjects and styles of treatment, within the compass of our specific function as a church periodical. Some of our readers may complain of too many "deep" articles; others, of too many of the more elementary type. In reply, we plead that we try to preserve a balance, and if we are not always successful, it is chiefly due to the limitations of time and the supply of material. Perhaps you are looking for more in the way of comment upon the affairs of the day in the light of the Church; perhaps for more of personal news. Whatever the unsatisfied hunger of our readers may be, we shall be very glad to hear their complaints, and to give a respectful hearing to every suggestion for betterment that is offered.
     W. B. CALDWELL, Editor.

     DISCUSSION OF THE EDITOR'S REPORT.

     Rev. K. R. Alden: Speaking from the angle of the men who are writing for the Life, I wish to express my appreciation of the work of the editor. He is diplomatic, and keeps on good terms with those who communicate with him. Although I write him very often, he always sends in acknowledgment, giving the impression that he is on the job 100 per cent. of the time. I write as I speak,-very often and very much. Some of my best articles disappear. Just imagine having a whole article perish! I recently sent him a 38- page account of the Local Assembly in Toronto. Mr. Caldwell wrote me that he very much enjoyed the flavor of my write-up of the meetings, but that, owing to limited space, he had cut it down to four pages! If he had not written me in advance of publication, I would have felt aggrieved. The fact is, that I should have boiled that account down myself, but the General Church pays the editor to do that kind of thing!

     Mr. Hubert Hyatt: As Business Manager of the Life, it has been a pleasure to cooperate with Mr. Caldwell. I would like to put forth a plea for additional subscribers. The list has been increased by 100 new subscribers during the past year, but I think there should be a further increase. New Church Life should go to every family in the General Church. A subscription to the Life is a contribution to the General Church treasury, which bears the cost of publication over and above the subscriptions received. We now have 490 paid subscriptions, and when we have 2000, the journal will be self-supporting.

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     Rev. W. L. Gladish: Speaking as a reader, I wish to express appreciation of the work of the editor. The pages of the Life are free from unkind criticism, leaving judgment very often to the reader.

     31. On motion, the Assembly expressed by a rising vote its appreciation of the editorship of NEW CHURCH LIFE.

     32. The Rev. W. B. Caldwell read the following:

     REPORT OF THE COMMITTEE ON THE WEEKLY SERMONS.

     At the General Assembly four years ago, (October, 1919), a resolution was passed favoring the publication of weekly sermons for the isolated, and subsequent action was taken by the Executive Committee in voting an appropriation for the purpose of making a beginning of this undertaking. The Bishop then appointed a committee of ministers to have charge of this use, namely, the Revs. W. H. Alden, George de Charms and W. B. Caldwell, and these have carried on the work by a division of labor in the following manner: Mr. de Charms has been in correspondence with the ministers of the Church, securing the sermons and making a selection suited to our purpose. Mr. Alden has attended to the financial matters, the list of addresses, and the mailing, until recently, when this part of the work was taken over by Mr. Hyatt, as Treasurer of the General Church. It has been my function to attend to the actual publication, involving a preparation of the manuscript for the printer, also a selection and arrangement of sermons from among those turned over to me by Mr. de Charms, and a choosing of lessons and music to accompany each sermon.

     Publication began in March, 1920, and has continued regularly for three years, with intermissions during the summer months. Instead of sending out a sermon at a time, the varying length of the discourses made it advisable, in the interests of economy, to combine two or three in a single pamphlet. 66 sermons were published the first year, 40 the second, and 39 the third; in all, 145 sermons in the three years. Surplus copies of each pamphlet, remaining after mailing, have been kept in stock by Mr. Alden, and advertized at 5 cents a sermon in the catalogue of the Academy Book Room.

     In making a selection from among the sermons submitted for publication, committee has been guided by the following considerations: 1. The needs of the majority of the readers, who are among the isolated members of the General Church. 2. The most suitable subjects; as for example, each year there have been sermons associate to the church festivals of Christmas, Easter and New Church Day; 3. That, if possible, all the ministers of the General Church should be represented in the selection made. A few of our ministers have not contributed, chiefly because they preach extemporaneously or from notes, and thus are not In a position to send us written sermons. Among the 145 sermons published, there has been a wide representation from among our ministers; and a great variety of texts and subjects have been treated in the course of three years.

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Several series of discourses of great interest and value have been printed, and one of these,-twelve sermons on The Ten Blessings,-has since been published in book form. In addition to sermons, a number of addresses suited to the children have appeared. The pamphlets might have been enriched-by more of these, and by other matter of value, if the members of the committee had been able to devote more time to the work. A series of Sunday School lessons, and stories for the young, would make useful additions; but the inclusion of such material must await the time when some one can devote himself to the task of securing it for publication.

     It is difficult for the committee to gauge the extent of the use that is being performed by the Weekly Sermons. About 500 copies of each issue are mailed, and these go to all parts of the world, some of them to libraries. From letters that have been received from time to time, we are led to believe that they are being read with appreciation by individuals, families and groups in every country where members of the General Church reside, and by New Church persons outside of our body. It seems likely that a large number of the isolated who have not written to us are making regular use of the pamphlets. The Revs. J. E. Bowers and F. E. Waelchli, who visit so many of our isolated members, have frequently assured the committee, both verbally and in writing, that the sermons are performing a very great use.

     The Weekly Sermons are not self-supporting. No subscription price has been placed upon them, but they have been sent gratis to all isolated members of the General Church, and to any others asking for them. Still, cash contributions amounting to about one-third of the cost have been received each year, and it is certain that some of the offerings made to the Visiting Pastor and General Missionary, as well as to the Treasurer of the General Church, are in reality given as a recognition of this use, although not so designated. The net cost to the General Church is shown in the statement below, which is made up from the published reports of the Treasurer of the General Church. At the present time, 550 copies of each pamphlet are printed, and 466 mailed.

     FINANCIAL STATEMENT.
Three Years-1920-1923,
                                             Contributions.      Cost.
May 31, 1921-(See New Church Life, p. 442)      $485.25           $1225.45
May 31, 1922-(See New Church Life, p. 460)      302.42           1347.75
May 31, 1923-(See Annual Statement)           344.17               1001.32
June 11, 1923-Additional bill for printing                          65.77
                                                  $1131.84          $3640.29
Deducting                                              1131.84     
Net 3-year cost to the Church                               2508.45
Cost per year                                              836.15

     W. B. CALDWELL, For Committee on Weekly Sermons.

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     DISCUSSION OF THE WEEKLY SERMONS.

     Dr. Harvey Farrington: I should like to express appreciation of the Sermons. It is convenient for travelers to carry them in the pocket, and to read them on the train. They also prove useful on occasional Sundays when the Pastor is absent. The material in the Weekly Sermons is excellent, and they bear reading more than once.

     Dr. George G. Starkey: I cannot refrain from saying a word of appreciation, because the Weekly Sermons mean so much to me. I assist the Pastor of the Immanuel Church occasionally, and have used these sermons with the greatest delight. They are a regular education to me. There is nothing nearer to my heart than the exposition of the Word. The convenient form of the Sermons is one reason why they are performing such a great use.

     Rev. George de Charms: There is a great deal of work connected with the publishing of the Weekly Sermons, and it is due Mr. Caldwell to say that Mr. Alden and I have had little to do, in comparison with what he has done. We all enjoy the sermons as they come out, but suppose you had to read 25 or 30 sermons every week,-to read them critically with a view to publishing them,-that is a difficult task.

     Rev. W. B. Caldwell: I feel that Mr. de Charms has overemphasized my share of the work, and underestimated what he and Mr. Alden have done. The fact is, however, that while I have greatly enjoyed my work on the Weekly Sermons, it is so much like the editorial work of New Church. Life that it has begun to tell on me, and I have been obliged to resign from the Committee. And I have no doubt that the Bishop will find another to carry It forward as heretofore.

     33. The Rev. F. E. Waelchli read the following:

     REPORT OF THE VISITING PASTOR.

     Extension Work.

     Extension proceeds from center to circumference. In the beginning, the Academy established a center, where ministers were educated and then sent out into the work of Church Extension. So has it continued. The Academy prepares the ministers; the General Church sends them forth. And not only ministers go out from that center. Young men and women journey thither from all parts of the Church, in order that they may be instructed in the true Christian religion, and then go forth, carrying the spirit of the center, to do their part in the upbuilding of the Church.

     From the beginning, the development of our Church has been by extension from the center, and this not only by means of teachers thence, but also by means of financial support. Most, if not all, of our present larger societies were able to carry on their work thirty and more years ago, only because of financial aid from the Academy at the center. Today, these societies are privileged to do their part, that General Church Extension Work may do the same for other localities as was done for them.

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     In presenting a report of that part of the work of Church Extension in which I am engaged, I shall not enter into details, as these have been given from time to time in the news notes of New Church Life, Since the last General Assembly, my work has been in three fields,-the Middle West, the Canadian West, and on the Pacific Coast.

     In the Middle West, work has been done at Cincinnati, Detroit, Windsor, Ont., Erie, Pa., Columbus, and Middleport, Ohio. The Cincinnati Circle, though small, enjoys an active and encouraging life. At Detroit, there has been a steady increase in the numbers attending our meetings; and could we place a minister there, the result would, in all likelihood, be a thriving society. At Erie, we continue to have an earnest circle; and here also, could we provide a resident minister, with missionary zeal, there would be good hope of growth. The number of persons to whom I minister in the Middle West is sixty adults and thirty-five children. Among these are twenty-four who have attended the Academy Schools. Our work also reaches persons who are not members of our body.

     In the Canadian West, where General Church activities began ten years ago, we have, in widely distributed localities, about thirty members and forty children. Of these, ten have attended the Academy Schools. It has become necessary for me to withdraw from this field, as it requires a younger man. Mr. Henry Heinrichs, who came from there, will take up the work this summer, and it is to be hoped that arrangements can be made for him to visit that locality regularly each year, until a resident minister can be supplied.

     On the Pacific Coast, in the places I visit,-namely, Los Angeles, Ontario, San Francisco, Portland, La Gorande, and Spokane,-we have about fifty members and thirty children. Fourteen have attended the Academy Schools. At Los Angeles and nearby Ontario are twenty members and twenty children. We should have a resident pastor at Los Angeles, for the prospects of a flourishing church are excellent.

     The total number of persons to whom I have been ministering in the three fields, counting only those actually of our body, is one hundred and forty adults and one hundred and five children, thus two hundred and forty-five persons in all. The total number who have attended the Academy Schools is forty-eight. It is evident from the number of children (105) that there are still many more who should find their way to Bryn Athyn. In the Academy Schools, our greatest work of Church Extension is done. But what is there done must be followed up by the work-of ministers sent forth from the same place. Our young men and women who, having attended the Schools, go to make their homes in all parts of the world, often far away from any of our larger societies, must not be left stranded. The foundation is laid at Bryn Athyn. But on this foundation a temple of God must be erected, and in the building of it a most important instrumentality is the Extension Work of the General Church.

     There is much to be done in Church Extension. While we should be grateful for what is granted us to do now, we must look forward to doing more. In time, there should be included the establishment of local schools.

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The very life of our Church depends on extension. Should it cease to extend, it would cease to live. On the other hand, the more our Church extends, provided its parts are harmonious, the fuller and the more blessed will be its life, first at our prime center, and then progressively to the remotest points in the ever-widening circumference.
     F. E. WAELCHLI.

     34. At 11 o'clock, the Rev. Homer Synnestvedt delivered his Address on "The Pastoral Use." [See on page 457.]

     DISCUSSION OF MR. SYNNESTVEDT'S ADDRESS.

     Rev. K. R. Alden: I should like to speak to the young men, and ask them how they can stay out of the ministry after hearing Mr. Synnestvedt's remarks. Young men! the ministry calls you, and we are not getting enough candidates. What are you looking for in this world? Do you long for days of knighthood? This address has told you of the fight on the firing line. Are you looking for a position where you can handle men? Come into the ministry! And you will find that a minister has the opportunity to exercise every last point of executive ability. Are you looking for a place where you will have time to read the Writings for hours every day? If that is your idea, then come into the ministry! Are you looking for a life in which you can always keep in touch with the classics? Then come into the ministry! Are you looking for a calling that will give you an opportunity to appreciate the arts? Then come into the ministry! For there you will have time and need to turn to the classics and the arts; if you love music, you will be able to inspire choir leaders and organists. Young men of the Church! perhaps you are afraid of the lack of financial support. But no young man need fear this, if he give his life to the ministry. Money, you think, comes from uses, but it comes from heaven. But the last and greatest of all reasons for coming into the ministry is, that you are there giving your life to the perpetuation of the 19th of June Message. This is the first Assembly I have attended since having a pastoral charge, and the spirit of these meetings has moved me beyond anything I have before experienced. I am thankful that the Lord has given us the faculty of memory, that we may retain the impressions that have been made upon us. Let us pray that we may be actuated throughout life by the spirit of this Assembly! Let us unite in singing "Our Glorious Church."

     35. The Rev. Alfred Acton, as a Report of the Theological School, spoke as follows:

     I have no formal report to present, but will merely make a brief statement of what the school has done recently. We have had five students this year, but one of them, for financial reasons, was obliged to leave.

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Some day we may be in a position to help our students; but under present circumstances, there was nothing for him to do but leave. Of the remaining four, one has graduated, and will be ordained tomorrow. An ordination service is really the culmination and fruition of the Theological School course, and I regard it as one of the greatest services in the Church, because it looks, not to the individual, but to the perpetuation of the Church on earth, and to the perpetuation of the Divine among men. It is a matter of the preparation of a man to preserve the presence of the Divine among men. The Lord performs the work of salvation only by means of human instruments, which are men. This is what the Theological School stands for. First, the preparation by instruction, by insinuating the nobility, the loftiness of the use, and that the use is not their own, but the Lord's use, and that they are not to ascribe anything of the love of the use to themselves. This is the work of the Theological School, and it is this that is consummated, and reaches a culmination in the ordination service. I would like you to think of this tomorrow.

     Two of our students have just completed their first year; and I may say that we seriously considering extending the course from three to four years, which seems necessary when there has not been complete previous training in the College. Our remaining student is a Zulu, who will be with one year more, and perhaps two. He is intelligently interested, and anxious to be instructed. I think it has been a good plan to send one or two of the South African natives to our School in Bryn Athyn; but, for the most part, it will be necessary to supply ministers for that field by a native school, and one such has already been founded.

     The Rev. Karl Alden has just paid a great tribute to Mr. Synnestvedt's Address, which so overpowered him that, if his remarks were carried to their logical conclusion, it would leave no laymen in the Church. As a minister, Mr. Alden could not help feeling a wonder how any man can stay out of the ministry. For the Address presented it, not as an honor among men, but as a service to the Lord. We need students whom the spirit moves, who feel that this is their use, who feel willing to face all kinds of hardship, because they think the spirit within them compels them to do so. We need students who have ability. Our standards will grow higher. With the growth of education, with the progress of the laity, we will demand a high intelligence among the clergy. And so we need, not only men who inspired by spiritual causes, who are in the love of saving souls, but of men of ability, who can be imbued with principles, who can enter into the philosophy of the New Church, and who can present it in language that can be understood,-who can bring the Divine Truth before the people.

     36. It was Voted that the Report of the Manager of the Academy Book Room be received, and published in the Journal of the Assembly, with regret that there was-not time to hear it. The Report follows:

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     REPORT OF THE MANAGER OF THE ACADEMY BOOK ROOM.

     The Academy Book Room is directly an arm of the Academy; but its uses for the whole Church. Similar uses under the General Convention and the English Conference are supported by general bodies of the Church. The General Church has reason to be grateful to the Academy that it has undertaken to carry on this use.

     The Book Room is placed in Bryn Athyn, but through the mails its uses are carried on throughout the Church. In a few places, it has representatives in societies. It would be highly desirable, if there were more such representatives; and it would be well if societies of the Church would seriously consider the provision and the support of local book rooms. Such book rooms, equipped with books of the Church for sale, would be everywhere an asset for the local use of the Church. The Academy Book Room cannot undertake to equip such local book rooms. Experience shows that, where this has been done, there is that lack of responsibility which, by an inescapable law of human nature, goes with lack of stake in the use, and results in losses to the Academy Book Room, and lack of satisfaction in the local performance of the use itself. But this condition would be changed, if the local society would equip and bear the expense of the book room for its own locality. The capital required would not be large. One hundred dollars would make a very respectable beginning. Five hundred dollars would provide a very complete outfit. A place for the books to be displayed at certain times, a caretaker for the modest bookkeeping required, and an important addition would be made to the church use, in whatever location it was done. In some societies of the Church, this has already been done by private initiative; in several places, the use is, in a measure, carried on by a representative who orders books from Bryn Athyn when requested. I would by no means underrate what is thus performed, and appreciate very much the help given in this way. But, after all, it is only a makeshift, as compared with the advantage of having the books themselves before the inquirer for his examination and choice.

     During the past year, the Academy Book Room has issued a new Catalogue, some copies of which are ready for distribution here at this Assembly. It will be noted that, in addition to the Word and the Writings, and the publications of the Academy, this Catalogue contains a list of Collateral Works, selected from a large number of books published under the New Church name. The endeavor has been to choose titles which will serve a real use to the inquirer or the student. Many are not included, for what seem to the Manager of the Book Room to be good and sufficient reasons.     

     There has been functioning for the past year a Publication Committee, of which the President of the Academy is Chairman, which has undertaken the consideration of books offered for publication by the Academy and the Academy Book Room, and in general to determine what publications the Book Room will undertake. Messrs. Raymond, Theodore and Harold Pitcairn have donated the sum of Four Thousand Dollars, which has been safely invested until such times as it shall be required for contemplated publications.

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To this have been added sums contributed towards the publication of The Golden Heart and The Ten Blessings, and the sum remaining in hand from contributions to the publication of The Supreme Adventure, the whole amounting to $4,152.53, and constituting a Publication Fund. During the year, we have published The Golden Heart, by Miss Amena Pendleton, The Elements of Hebrew, by Prof. Enoch S. Price, designed as an introductory textbook, and a new edition of The Wedding Garment, which was out of print, its former publishers having declined to provide another edition. Through the courtesy of the author, Mr. Louis Pendleton, the use of the plates was granted, which enabled the Book Room to publish the new edition of this copyrighted work on a satisfactory business basis. This work is a classic which may be safely reckoned as of permanent value to the Church. It is, in fact, the only work which gives, in readable story form, a true picture of entrance into the spiritual world, and of the life of the newcomer there.

     The Golden Heart, the little book of stories by Miss Amena Pendleton, originally prepared for use in the children's services at Bryn Athyn, strikes a new note in imaginative stories for children. These stories all have the attractiveness of fairy stories, with a true background of spiritual law and condition that will be a precious possession for every child so fortunate as to know them. It is very pleasant to report that, including a modest contribution toward the expense of the publication of this little book, its cost has already been met by sales. We confidently hope that further stories from the same source may enrich the publications of the Church.

     It has been the intention of the Publication Committee to consider the publication of several other books which promised usefulness to the educational interests of the Church. Prof. Price's Elements of Hebrew has already been mentioned. The Rev. Alfred Acton also has in preparation a Hebrew instruction book, especially designed for use with little children in elementary schools. Pressure of other work has delayed the completion of this work. The translation of the Adversaria, in the same capable hands, is making progress, but for the same reasons, Mr. Acton can only report progress at this time. There was promise of a much-desired work on civics, A Manual in Political Science, by Prof. William Whitehead, but his unfortunate illness has compelled his giving up all work for a time, and prevented its completion. Mr. Whitehead also had in preparation syllabi of Topical References on the History of the Christian Church, and on the History of New Church Doctrine, and proposed to edit the notes of Bishop Benade on Number, Form, and Color, the publication of which would complete the Conversations on Education. All these, however, are indefinitely delayed until Mr. Whitehead's return to his desk.

     The Rev. W. H. Alden has in preparation an introductory textbook to Swedenborg's Latin. Everyone who is able to read Swedenborg in the original language is well aware of the inadequacy of translations. It is hoped that this introductory book may have a use, not alone in the Academy Schools, but also for private individual study, with or without a teacher. A vocabulary has been prepared, designed to go with the introductory textbook, covering the three works, De Hierosalyma Nova et ejus Doctrine Caelesti, De Caelo et de Inferno, and De Amore Conjugiali.

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This work contains some six thousand words, and would go a long way as a help in the reading of any of the theological works.

     There is need of further textbooks for New Church education. Books of instruction in science and in history, of distinctly New Church origin, are sadly needed. Means for their publication I believe to be the least obstacle in the way of their production. The need is to give the men, who are competent to prepare them the time necessary for the use. Some seventy years ago, a leading New Church teacher wrote, "Our first need is for New Church textbooks"; but the seventy years have shown but a meager answer to the appeal.

     There is also need for a new translation of the Writings, which the Academy alone can supply. Nearly a hundred and fifty years have passed since the death of Swedenborg, and there does not exist in the world today a complete and uniform translation of the Theological Works. There are sets, uniform in binding and in paper, but everyone of them uneven in translation, and some utterly unsatisfactory. The Book Room is frequently asked for a set of the Writings in the best translation. The best translation is but a compromise, and a second best; and to secure the least unsatisfactory translation of the individual works requires selection from several publishers. Among them all, the Academy has to its credit, of the major works, only Conjugial Love; and when to this are added The Marginalia of Swedenborg's Bible, The Journal of Dreams, and De Verbo, the list is exhausted.

     I have said that the Academy alone can supply a satisfactory and consistent translation. This is affirmed, not because the Academy can claim greater scholarship, though its scholarship cannot be questioned, but because the Academy is willing, and desires, to bring into the English, so far as it is possible to do so, what Swedenborg says in the Latin, without bias or reservation. Current translations are not only uneven in translation, but are governed by fads or notions which make them at the best unsatisfactory, and at the worst, quite unusable. But here again the end awaits not so much financial support, as time for performance of the work by a competent hand.

     There is need, too, for tracts of a general introductory and missionary character. There are titles of such tracts in the Convention and the Conference lists, but when we examine the tracts, we find them uniformly tainted, in greater or less degree, by the permeation persuasion. A tract which sought to avoid this fault, entitled "Emanuel Swedenborg and the New Church," was published some thirty years ago by the A. N. C. T. & P. Society, but has been suffered to go out of print. I would much like to see this tract reprinted by the Academy with some revision, and others on associated missionary subjects added to it for missionary use.

     It is with regret that it must be reported that the First Volume of the Spiritual Diary is out of print, with no prospect of its being republished. It will be a good thing for the Church, if this shall lead to the undertaking of the translation and the publication of the Diary by the Academy.

     The Sixth Volume of the Potts' Concordance is still unobtainable, though the work of republication is in progress, and the volume may be expected soon.

517



     WM. H. ALDEN,
Manager of the Academy Book Room.

     37. The Rev. George de Charms moved the adoption of the following Resolution:

     Resolved, That this Assembly hereby express its unanimous feeling of gratitude to the Immanuel Church, her Pastor and her people, for the most hospitable entertainment which has been provided during these meetings, and its appreciation of the long preparation and thoughtful care this entertainment has involved. Let us assure you, our hosts, that your labors have not been in vain, and that the very manifest success of the Assembly has been due, in large measure, to your remarkably efficient management and unselfish solicitude for our comfort. In addition to the spiritual enlightenment we have received, we shall carry away with us a sense of charity and mutual love that will ever be affectionately associated in our minds with the Immanuel Church. In the Lord's mercy, we have been anointed with oil from the "two olive trees standing before
the God of the earth." From our hearts we thank you.

     Duly seconded, the Resolution was adopted with hearty applause.

     38. The Assembly adjourned at 12:15 p. m.
          W. B. CALDWELL,
Secretary.

518




     ROLL OF ATTENDANCE AT THE ELEVENTH GENERAL ASSEMBLY.

     I. MEMBERS.

     COLORADO.

     Denver.
Rev. J. S. David
Mrs. J. S. David
Mr. A. E. Lindrooth
Mrs. A. E. Lindrooth

     DISTRICT OF COLUMBIA.

     Washington.
Miss Margaret Cowley
Miss Chara Schott

     GEORGIA.

     Atlanta.
Mr. J. A. Fraser
Mrs. J. A. Fraser

     ILLINOIS.

     Chicago.
Mrs. Emma T. Port
Miss Dorothy Cooper
Miss Bertha Farrington
Dr. Harvey Farrington
Mrs. Harvey Farrington
Mr. John Forrest
Mr. Donald G. Gladish
Rev. W. L. Gladish
Mrs. W. L. Gladish
Miss Eugenie Headsten
Mrs. John Headsten
Mr. Joseph Headsten
Mrs. Joseph Headsten
Dr. A. V. Holm
Mrs. A. V. Holm
Mrs. B. H. Holm
Mr. E. V. Holm
Mrs. Henry Jasmer
Mr. Norman Jasmer
Mr. Nels Johnson
Miss Amy Marelius
Dr. J. W. Marelius
Mrs. J. W. Marelius
Mrs. Rate H. Nicholl
Mr. J. D. Pollock
Mrs. J. D. Pollock
Mr. L. V. Riefstahl
Mrs. L. V. Riefstahl
Mrs. C. P. E. Staddon
Mr. C. H. Sturnfield
Mrs. C. H. Sturnfield
Miss Clara Wallenberg
Miss Ellen Wallenberg
Miss Lucy Wright

     Custer Park.
Mr. Neville Wright

     Hubbard's Woods.
Mr. Harvey Brewer

     Glenview.
Mrs. M. T. Barnitz
Miss Gladys Blackman
Mr. Harry E. Blackman
Mrs. Harry E. Blackman
Mr. Crebert Burnham
Mrs. Crebert Burnham
Miss Dorothy Burnham
Mr. Edwin Burnham
Mr. Hugh L. Burnham
Mrs. Hugh L. Burnham
Mr. Lawrence Burnham
Miss Phyllis Burnham
Mr. Charles Cole
Mrs. Charles Cole
Miss Dorothy Cole
Mrs. J. P. Cole
Miss Jennie Cole
Mr. Louis Cole
Mrs. Louis Cole
Mr. George Fiske
Mr. Carl N. Fuller
Mr. Marshall Fuller
Mr. H. P. Fuller
Mrs. H. P. Fuller
Mr. A. L. Goerwitz,
Mrs. A. L. Goerwitz
Mr. Richard Goerwitz
Mr. Alvin Gyllenhaal
Mr. John B. Gyllenhaal
Mrs. John B. Gyllenhaal
Mrs, Selma Gyllenhaal
Miss Vida Gyllenhaal
Mrs. Werner Kager
Mrs. A. D. Henderson
Mr. Birger Holmes
Mrs. Birger Holmes
Miss Elise Junge
Mr. Felix Junge
Mrs. Felix Junge
Miss Frieda Junge
Miss Phoebe Junge
Miss Susan M. Junge
Miss Virginia Junge
Mr. W. F. Junge
Mrs. W. F. Junge

519



Mr. W. H. Junge
Mrs. W. H. Junge
Mr. Winfred Junge
Mr. Arthur S. King
Dr. J. B. S. King
Mr. Sidney E. Lee
Mrs. Sidney E. Lee
Miss Eleanor Lindrooth
Miss Janet Lindrooth
Mr. Oscar Lindrooth
Mrs. Oscar Lindrooth
Mr. Benjamin McQueen
Mrs. Benjamin McQueen
Mr. G. A. McQueen
Mrs. G. A. McQueen
Mr. Harold McQueen
Mrs. Harold McQueen
Miss Maude McQueen
Mr. A. T. Maynard
Miss Helen Maynard
Mr. Henry S. Maynard
Mrs. Henry S. Maynard
Mr. Henry S. Maynard, Jr.
Miss Adah Nelson
Mr. A. E. Nelson
Mrs. A. E. Nelson
Miss Dorothy Nelson
Miss Emilia Nelson
Miss Gertrude Nelson
Mr. S. G. Nelson
Mrs. S. G. Nelson
Mr. Thomas Pollock
Mrs. Thomas Pollock
Mr. A. W. Reuter
Mrs. A. W. Reuter
Mr. Oscar L. Scalbom
Mrs. Oscar L. Scalbom
Mr. Trumbull Scalbom
Miss Susan Scalbom
Miss Florence Smeal
Mr. W. J. Smeal
Rev. G. H. Smith
Miss Agathea Starkey
Rev. G. G. Starkey
Mrs. G. G. Starkey
Mr. Healdon R. Starkey
Mr. Jesse Stevens
Mrs. Jesse Stevens
Mr. Alan G. Synnestvedt
Miss Hilda Synnestvedt
Mr. John Synnestvedt
Mrs. John Synnestvedt
Miss Nellie Synnestvedt
Mr. Ralph Synnestvedt
Mrs. Ralph Synnestvedt
Miss Helen Wiedinger
Mrs. Mary Wiedinger
Mr. G. R. Wille
Mrs. G. R. Wille

     Joliet.
Mr. Chades Sifferlin

     Oak Park.
Mr. Geoffrey E. Blackman
Mrs. Geoffrey E. Blackman


     MISSOURI.

     St. Louis.
Mr. Homer Waelchli.

     OHIO.

     Akron.
Mr. Arthur J. Wiedinger

     Cincinnati.
Mr. Charles G. Merrell
Rev. F. E. Waelchli
Mrs. F. E. Waelchli

     Columbus.
Mr. W. R. Wiley
Mrs. W. R. Wiley

     Leetonia.
Mrs. Elmer Harrold

     Sandusky.
Mr. Robert M. Cole
Mrs. Robert M. Cole

     Youngstown.
Miss Laura Renkenberger

     NEW YORK.

     Brooklyn.
Mr. Geoffrey S. Childs

     PENNSYLVANIA.

     Allentown.
Miss Ora E. Ebert

     Bryn Athyn.
Rev. Alfred Acton
Mrs. Alfred Acton
Mr. K. C. Acton
Miss Roena Acton
Rev. W. H. Alden
Mrs. W. H. Alden
Miss Beatrice Ashley
Dr. F. A. Boericke
Mrs. F. A. Boericke
Mr. Frank G. Bostock
Mrs. Mary E. Bostock
Miss Phebe Bostock

520



Rev. R. W. Brown
Mrs. R. W. Brown
Rev. W. B. Caldwell
Mrs. W. B. Caldwell
Mr. Paul Carpenter
Mr. R. W. Childs
Mrs. R. W. Childs
Rev. R. G. Cranch
Rev. George de Charms
Mrs. George de Charms
Mrs. Arretta Doering
Rev. C. E. Doering
Mrs. C. E. Doering
Mr. Edgar Doering
Mr. Henry Doering
Mrs. Henry Doering
Miss Sophie Falk
Mr. Alan Gill
Miss Creda Glenn
Miss Doris Glenn
Mrs. Robert M. Glenn
Miss Alice E. Grant
Mr. Leonard E. Gyllenhaal
Mrs. Leonard E. Gyllenhaal
Mr. Henry Heinrichs
Miss Maria Hogan
Mr. Wilfred Howard
Mr. Hubert Hyatt
Rev. E. E. Iungerich
Mrs. E. E. Iungerich
Miss Anna Klein
Mr. Russell Lyman
Bishop N. D. Pendleton
Mrs. N. D. Pendleton
Mr. Harold Pitcairn
Mr. Raymond Pitcairn
Rev. Enoch S. Price
Mr. Victor H. Robinson
Mrs. Donald F. Rose
Miss Erna Sellner
Mr. Chas. S. Smith
Mrs. Chas. S. Smith
Miss Mary Snyder
Miss Elsa Synnestvedt
Miss Dorothy Waters
Miss Caryl Wells
Mr. J. A. Wells
Mrs. J. A. Wells
Miss Volita Wells

     Erie.
Miss Edith Cranch

     Philadelphia.
Miss Helen Colley

     Pittsburgh.
Mr. F. C. Barry
Mrs. F. C. Barry
Miss Celia Bellinger
Mr. William Blair
Miss Dora Brown
Dr. William Cowley
Miss Beatrice Ebert
Mr. C. H. Ebert
Mrs. C. H. Ebert
Mr. E. H. S. Fuller
Mrs. E. H. S. Fuller
Miss Jean Horigan
Miss Madeline Horigan
Mr. A. P. Lindsay
Mrs. A. P. Lindsay
Mr. S. S. Lindsay
Mr. Jacob Schoenberger
Mrs. Jacob Schoenberger
Rev. Homer Synnestvedt

     WEST VIRGINIA.

     Wheeling.
Mrs. Elizabeth Pollock

     WISCONSIN.

     Beloit.
Mr. T. L. Ahlstrom
Mrs. T. L. Ahlstrom

     CANADA.

     Morden, Manitoba.
Miss Anna Hamm

     Kitchener, Ontario.
Rev. L. W. T. David
Miss Dorothy Kuhl
Miss Carita Roschman
Mr. Richard Roschman
Miss Ruona Roschman
Miss Venita Roschman

     Toronto, Ontario.
Rev. K. R. Alden
Rev. J. E. Bowers
Mrs. Charles Brown
Miss Gladys Brown
Miss Edina Carswell
Mr. Robert Carswell
Mrs. Robert Carswell
Miss Edith Craigie

     SOUTH AFRICA.

     Durban, Natal.
Mr. J. H. Ridgway
Mrs. J. H. Ridgway

521




     II. VISITORS.

     ILLINOIS.

     Chicago.
Mrs. R. L. Barler
Miss Agnes Benson
Mrs. Alfred Benson
Miss Margaret Benson
Mrs. O. Benson
Dr. and Mrs. Bergman
Mr. Eric Bergman
Miss Norna Bergman
Mr. and Mrs. Jesper Cobb
Mr. W. E. Curtis
Mrs. Wm. Doering
Mrs. Samuel Eschwege
Mrs. Nanette Gunsteens
Mr. Henry Jasmer
Mr. W. P. Lidman
Mr. and Mrs. Lovgren
Mrs. E. Morgan
Mrs. M. T. Pearse
Rev. J. W. Spiers
Mr. C. P. E. Staddon
Mr. and Mrs. Frederick Stevens
Miss Emily Wallenberg

     Glenview.
Mr. A. D. Henderson
Mr. and Mrs. George Rex
Mr. and Mrs. Rydstrom

     MISSOURI.

     St. Louis.
Mrs. Homer Waelchli

     MICHIGAN.

     Detroit.
Mrs. Z. Z. Gurney

     Owasso.
Mr. Raymond Bostock

     PENNSYLVANIA.

     Philadelphia.
Mrs. S. F. Haxton

     Pittsburgh.
Mrs. William Cowley

     III. YOUNG PEOPLE.

     COLORADO.

     Denver.
Mr. Charles Lindrooth
Mr. Harold Lindrooth
Mr. John Lindrooth
Miss Agnes Tyler

     ILLINOIS.

     Chicago.
Miss Ruth Ahlstrom
Miss Ruth Curtis
Miss Norma Curtis
Miss Beatrice Farrington
Mr. Theodore Farrington
Mr. Winfred Farrington
Mr. Theodore Gladish
Mr. Victor Gladish
Miss Crystal Gunsteens
Mr. Howard Hollem
Miss Katherine Morgan
Miss Mildred Palmer
Miss Dorothy Pearse
Mr. Kenneth Pearse
Mr. Edward Riefstahl
Miss Katherine Riefstahl
Miss Ruth Sonneborn
Miss Norma Staddon
Miss Katharine Weirbach
Mr. Frank Young
Miss Violet Young

     Glenview.
Mr. Robert Barnitz
Mr. Rudolph Barnitz
Mr. Walter Barnitz
Mr. Robert Blackman
Miss Marjorie Burnham
Mr. David Cole
Mr. Kenneth Cole
Miss Edith Goerwitz
Miss Mildred Goerwitz
Miss Helen Heimgartner
Mr. Adam Melter
Mr. Marcus Melter
Mr. Thomas Melter
Miss Beatrice Nelson
Mr. Gerald Nelson
Mr. Hubert Nelson
Mr. Norman Reuter
Mr. Warren Reuter
Miss Mary Scalbom
Miss Serena Scalbom
Mr. Gerardin Smith
Mr. Cleo Starkey
Miss Hera Starkey
Miss Thyra Starkey
Mr. Donald Synnestvedt

522



Miss Elva Zent

     OHIO.

     Cheshire.
Mr. Ellison Boatman

     Cincinnati.
Mr. Richard E. Waelchli

     PENNSYLVANIA.

     Bryn Athyn.
Mr. Elmo C. Acton
Mr. Wynne Acton
Mr. Lawson P. Cooper
Miss Margaret P. Cooper
Mr. Murray Cronlund
Mr. Philip Cronlund
Miss Zoe Iungerich
Mr. Harald Klein
Mr. Archibald Price
Mr. Gilbert Smith
Mr. Sterling Smith
Mr. Kenneth Synnestvedt

     Philadelphia.
Mr. Eiliph Soderberg

     Pittsburgh.
Mr. Robert Brickman
Miss Elizabeth Fuller
Mr. Norman Synnestvedt
Mr. Stuart Synnestvedt

     WISCONSIN.

     Beloit.
Miss Alice Ahlstrom

     CANADA.

     Morden, Manitoba.
Mr. Henry Hamm

     Toronto.
Mr. Beverly Carter

     SOUTH AFRICA.

     Durban, Natal.
Mr. Oliver Braby
Mr. Scott Forfar
Miss Doris Ridgway

     SUMMARY.
Members               266
Visitors               16
Young People               76
Total                    378

     The Roll of Attendance records the names of all who were present at one or more of the public gatherings during the Assembly, except children of elementary school age. As it was impossible to obtain the signature of everyone who attended, it became necessary to complete the list from memory, and the Committee on the Roll asks to be excused for any unintentional omission.

523


Church News 1923

Church News       Various       1923

     REPORT OF THE REV. J. E. BOWERS.-During my spring trip on the circuit of about three months, members and friends of the General Church of the New Jerusalem were visited at their homes in twenty-eight places. These places are in Ontario, Can., and in the states of New York, Pennsylvania, W. Virginia, Ohio, Indiana, and Michigan. In the families visited, there are thirty children. But in a few of the families, not both of the parents are members of the New Church, or believers in the Writings. In several homes, however, instruction in the doctrines was given the children, in which both parents manifested a decided interest. On this trip, three infants and one adult were baptized. Notices of these have been given, and will appear in New Church Life. The adult mentioned applied for membership in the General Church.

     The Holy Supper was administered five times, as follows: At Milverton, Ont., at Renovo and Altoona, Pa., and Altoona and Bellaire, Ohio. The number partaking of the sacred elements on these occasions was about the same as usual. But the largest number was at Leetonia, O. (twenty), on account of the services being held there instead of in the city of Youngstown, as in former years. And all our friends of the General Church who live there were present.

     It was to me a great privilege to be able to attend the General Assembly, at the Park, Glenview, Ill., June 18-25. For it was, as no doubt all who were present at the meetings would affirm a most edifying and inspiring occasion. In the Park are the homes of the families of the Immanuel Church, and the church buildings of the society, appropriately in the form of a trine, in respect to their uses. The Park as a whole, in fact, has the elements of a paradise, being in the midst of extensive views of the landscape.

     NEW YORK.-The spring activities of the New York Society included several very interesting doctrinal classes and suppers, and-the continuation of the men's class at which the Pastor taught the subject of creation as given in the first part of The Worship and Love of God. The meetings were held in the suburban homes of the members, and the fact that a uniform attendance was maintained regardless of distance showed the popularity of the classes. A spring business meeting was held in May to hear reports from the officers.

     In order not to conflict with the meetings of the General Assembly, the Nineteenth of June was celebrated after the service on June 10th, by a dinner given at the home of Mr. and Mrs. Maurice Joy. Mr. Richard de Charms was toastmaster, and the keynote of the speeches was " The Apostolic Spirit." Mr. Walter C. Childs told of the providential coincidence in the case of a number of important events in the history of the Church which had come on the 19th of June, and mentioned especially the founding of the Academy. In answer to the toast, "The Apostolic Spirit," Mr. Joy made an earnest appeal for true charity in our dealings with the world at large, and this brought on a lively discussion. Mr. Curtis Hicks, in response to the "Apostolic Spirit in the Society," showed in a convincing way the value of spheres, and their relation to our work of spreading the Doctrines. Speaking to the "Apostolic Spirit in the Home," Mr. Geoffrey S. Childs proved very forcefully that the real growth of the Church is based on the altitude taken in the home; we must look to the Lord for guidance, for ''except the Lord build the house, they labor in vain that build it." In closing the formal program, Mr. Acton made a stirring appeal for the spread of spiritual things in the Church as the true interpretation of the Apostolic Spirit, which means preparation for the reception of good and truth from the Lord alone.

524




     The service and Holy Supper on June 17th concluded the activities of the Society until after the summer recess.
     R. de C.

     KITCHENER, ONT.-As we did not report last month, I must go back to the Local Assembly in April, which began with the Sunday service and the administration of the Holy Supper. In the evening, the Bishop gave an address on the subject of "The Power of Religion," which stirred all of his listeners, and quite a number of speakers voiced their appreciation. On Monday afternoon, the Bishop gave a delightful talk on " Education to the ladies. This subject is of special interest to parents here, as there are twenty-one children under school age in the society. Even before the meeting broke up, the men folk arrived on the scene, armed to prepare a supper. This was very much enjoyed, as also were the speeches, which included an inspiring one from the Bishop, the subject of the evening being "The Church," embracing its external and internal uses. The Local Assembly ended on the following evening with a banquet, the speeches having been prepared by "The Students," a reading club which has been studying the Apocalypse Revealed.

     On May 11, the young people presented a play, entitled " The Obstinate Family," which was well acted by those who took part, and much enjoyed by the audience.

     Although the Pastor was absent on the Nineteenth, we held a celebration. It was planned especially for the children, the adults taking second place. The committee had prepared a very good supper, and over a hundred, including the children, partook. The tables had been set on the lawn, with one for the juveniles in the center; but rain compelled us to move indoors. Mr. Jacob Stroh spoke to the children about the significance of New Church Day, and made them all glad to wear the red and white badges which they found at their places. The evening was concluded with dancing, for which the children had been given lessons for several weeks.

     On June 8, the Rev. R. R. Alden paid us a short visit, and, at a service on Friday evening, delivered an excellent missionary sermon on "The Lord's Second Coming." He also officiated at the baptism of the infant son of the Rev. and Mrs. L. W. T. David.

     There is now another New Church home in Kitchener-or rather in Waterloo,-that of Mr. Nelson Glebe and his bride, whose marriage took place recently. We wish them happiness and prosperity! G. K. D.

     REPORT OF THE VISITING PASTOR,-At MIDDLEPORT, OHIO, May 23d to 27th, there were three evening doctrinal classes, two afternoon classes for the five children of the circle, and services on Sunday. At one of the classes the subject was Baptism, at another the Holy Supper, and at a third the teaching in Divine Providence 98, concerning those to whom freedom itself and reason itself cannot be given, and concerning those to whom they can hardly be given.

     Readers of the Life who will turn to this number will find it of great interest. An unusual circumstance was the presence of several strangers at the classes, three at the first, four at the second, and six at the third. The instruction was consequently given a missionary turn. These strangers are persons whom Mr. Oliver Bradbury is endeavoring to interest, and two of them have been attending our meetings for some time. The attendance of our own members at all meetings was very good. At the class on Sunday evening, held at the house of Mr. and Mrs. Eblin, at Rutland, when the six strangers were present, the total attendance was twenty. We are encouraged to hope that the church in Middleport, after all its losses, may gain once again in numerical strength. But, be that as it may-that is, as Providence may grant,-the strength that is not in numbers, but in love for the church and the heavenly doctrines, abides with the remnant in Middleport, even as it was in the society there in its flourishing days.
     F. E. WAELCHLI.

525




     CINCINNATI, OHIO.-A delightful pre-Assembly event, which meant a great deal to our entire circle, was the marriage, on June 17th, of Miss Carol Waelchli, daughter of the Rev. and Mrs, Fred E. Waelchli, of Cincinnati, to Mr. J. Richard Kintner, son of Mr. and Mrs. J. J. Kintner, of Lock Haven, Pa., the bride's father officiating. The ceremony was performed under ideal conditions, in a natural temple formed by trees in the gardens of "Larchmont," residence of Mr. and Mrs. Chas. G. Merrell, at Wyoming, near this city. The simple and impressive service began with the opening of the Word, followed by singing of the hymn "O precious sign and seal of heavenly union," which served as a processional for the bridal party. At the altar was an archway of roses, beneath which the bride and groom exchanged their vows and received the marriage blessing. At the close of the service, the wedding party retired to the inspiring strains of Mendelssohn's Wedding March, an organ having been provided for this purpose. The young couple were attended by Mrs. Frederick E. Merrell, as matron of honor, Miss Cora Merrell, as bridesmaid, Mr. William F. Blair, of Pittsburgh, as best man, and Mr. Richard Waelchli, the bride's brother; not to overlook little Frederick Merrell, Jr., who did very creditably his part, which was to strew flowers in the path of the nuptial procession.

     The bride looked lovely,-a trite expression, but so true in this case that it just had to be used; and she soon had an opportunity to be seen in a domestic role when she was called upon to cut the cake at the wedding feast, the tables for which were set beneath trees, bright with oriental lanterns. Mr. Geoffrey Childs, of New York, acted as toastmaster, which is one way of saying that the affair was ably and brilliantly conducted. The principal toasts were to "The Church," responded to by Mr. Colon Schott; "The Bride and Groom," quite coherently acknowledged by the latter; "Our Host and Hostess," in which Mr. Richard Roschman, of Kitchener, Ont., told what he knew about Mr. and Mrs. Chas. G. Merrell, and "The Cincinnati Circle," responded to by Mr. Merrell himself. A toast to "Our Own Academy" was honored by the remarks of several speakers. The bridegroom's parents were not able to be present, but they were accorded a place in our thoughts and hearts, and were feelingly referred to by Mr. Waelchli when he spoke in response to a toast to "The Parents." There were other visitors from near and far, and there were other toasts; but space does not permit a more detailed record. Enough to say that, besides this being an important event on its own merits, it was doubly appreciated by those of us who were unable to go on to the General Assembly. Our assembly yearnings were in great measure satisfied by the presence of those from other centers who had come to help us celebrate that most churchly thing,-a marriage in the Church.
     A. M.

     TORONTO, CANADA.-During the month of May we were all greatly interested in the holding of missionary services. It had been decided at the April meeting of the Pastor's Council to try the experiment of a series of Sunday evening services devoted to an exposition of the general doctrines of the New Church, this series to be connected with the regular morning services, as the fear was expressed that they might detract from the morning service. However, the experiment proved eminently successful. The morning services maintained their average of 77, and the missionary services averaged go, about twenty strangers being present on each occasion. The first address by the Pastor was on the "Second Coming of the Lord," in which he showed that it was the sane Lord Jesus Christ who made His Second Coming, this time a coming to the rational, and not to the material sight of man. The second address dealt with the "Four Essentials of a New Age," which have been revealed through the Writings of Swedenborg; the third was devoted to the New Church conception of the Word, and the fourth treated of the Future Life.

526


Some of the strangers present showed real interest, and took with them copies of Heaven and Hell. As to the results, time alone will tell.

     In this connection, an incident related by the Rev. Henry Heinrichs is interesting. While crossing Lake Ontario on June 5th, he overheard a man speaking to an Anglican minister, saying: "About fifty years ago, I heard several missionary lectures by a Swedenborgian minister, and one thing I have never forgotten, that all energy is from the Lord." If some who have attended our recent lectures are able to remember even one of the truths after fifty years, we have accomplished some good. Results are not to be wholly measured in terms of "converts."

     Another beneficial result of our campaign was with our own young people, who turned out 100 per cent. to the lectures, and, judging from their remarks, enjoyed them very much. The Society has decided to continue the lectures next year, and to hold them on the first Sunday in every month. The Pastor was deeply indebted to a committee of four, consisting of Messrs. Craigie, Carter, Thompson, and Dawson, for very valuable aid in regard to publicity, method of treatment of the subjects, and general encouragement and advice.

     Our suppers were continued this year until the 23d of May, almost two months longer than last year, and we had a splendid turnout for the last supper and class. The inspiration which the Bishop gave in this direction was felt, and will be felt for a long time to come.

     A number of those who attended the General Assembly have been very welcome visitors in Toronto on their return journey. Traveling by automobile with Mr. and Mrs. L. E. Gyllenhaal were Mr. and Mrs. J. H. Ridgway, of Durban. In other cars came Mrs. Alfred Acton, Miss Roena Acton, and the Messrs. Elmo and Wynne Acton; Rev. and Mrs. R. W. Brown; Miss Margaret Cooper and Mr. Lawson Cooper; Mr. and Mrs. Charles S. Smith; Miss Mary Snyder; Mr. Alan Gill. And we are also pleased to have with us Mrs. E. R. Cronlund, with her daughter and three sons. An informal reception was tendered the visitors at the home of the Pastor, when toasts were offered to the various societies and responses made by various representatives. We extend a cordial invitation to all who can pass through Toronto, and urge them to look us up. The Pastor's telephone number is "Lakeside, 8639 W."

     Our Nineteenth of June celebration was deferred until the Pastor's return from Glenview, when he gave an account of the Assembly. Those who had been unable to go felt that they had missed a great treat. Attendance at summer services has kept up wonderfully, with an average of 84.
K. R. A.

     GLENVIEW.-Quiet now reigns in the Park, but we expect to live the General Assembly over again in the pages of the Life. The valuable truths brought out by the speakers at the various meetings will provide food for thought for years to come.     Just preceding the Assembly, on June 4th, a very large congregation accepted the invitation of Mr. and Mrs. Charles Cole to attend the wedding of their daughter, Hope, to Mr. Werner Hager. The church was beautifully decorated, and our pastor officiated, assisted by the Rev. J. W. Spiers, of Chicago. The marriage service was followed by a reception in the parish hall.

     On Sunday, July 1st, Miss Elise Junge was married to Mr. Percy Brown, of Pittsburgh. The reception on this occasion was held on the lawn in front of the church, where the bride and groom received congratulations of their numerous relatives and friends. "Miss Elise," as she is affectionately known to our children, will always be especially remembered for her fine work as teacher in the Immanuel Church School. She was a successful teacher because of her genuine love of the use, and it is for more and more of such teachers that. we look to our "Beloved Academy."
     G. A. MCQUEEN.

527


ORDINATIONS 1923

ORDINATIONS              1923




     Announcements.




     Heinrichs.-At Glenview, Illinois, June 24, 1923, Mr. Henry Heinrichs, into the first degree of the priesthood, Bishop N. D. Pendleton officiating.

[Photograph: Hamann-Leonardos wedding ceremony in Rio.]

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HAPPINESS OF MARRIAGE 1923

HAPPINESS OF MARRIAGE       Rev. JOAO DE MENDONCA LIMA       1923


NEW CHURCH LIFE
VOL. XLIII SEPTEMBER, 1923 No. 9
     (Translated from the Portuguese by the Rev. E. E. Iungerich.)

     The Writings of the New Church teach us that God is Life, of which there are two essential constituents;-love and Wisdom,-Love being the Divine Esse or Essence, and Wisdom the Divine Existere or Form. These two essentials are inseparable, there being no form without essence or substance, and no substance and essence without form. We have in the sun's heat and light, which are likewise distinct, though inseparable, a Perfect image or correspondence thereof.

     Life, consisting of the indissoluble union of love and wisdom, animates all creatures with the faculty of manifesting their characteristic qualities. Each was created for a well-determined function, or for a certain use, according to Swedenborg's expressive language; its substance and form being suited to it; though nothing can be accomplished therein without the life which animates it as an impelling force. Accordingly, all creatures are receptacles of this animatory life, each according to the inherent properties that modify it. We may, therefore, compare them to machines that are constructed to perform a specific work, but which must be actuated by a motor force. Such machines, though responding to the same energy that is communicated to them, Produce different types of work, which result, not from any difference in the impelling force, but from the diversity of their nature and form. It is similar with living creatures, animated by that same life, but giving rise to infinite diversities, because of the infinite varieties of their form; such structural varieties mirroring the Infinite Wisdom and Love of the Creator.

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Among machines of a given construction, we note that some respond to the impelling force more by movement than by power; whereas others respond more by power than by movement. Among human beings, we notice likewise that some respond to the animating life more by the understanding, others more by the will. The first group are of the male sex; the second, of the female. Thus, in response to the same inflowing life, they produce, by virtue of their nature and form, what is either an overbalancing of the intellectual element or of the voluntary element. The perfect equipoise of inflowing wisdom and love is thus transformed, in one case into a preponderance of understanding, and in the other, into a preponderance of will. But in order that these distortions way be corrected, and an adequate receptacle be provided for the habitation of the inflowing life, with its two well-equilibrated constituents, that in which the male exaggerates is drawn to be united to that which it lacks, namely, the exaggerated elements in the female. For wisdom and love are ever inseparable, and where there is an apparent separation, through the exaggeration of one element over the other, there is at once a nisus or endeavor to reestablish the connection. This is the origin of the powerful attraction between the sexes.

     Man and woman are both incomplete beings, yet endowed with this striving towards perfection by union with each other; and this, in the language of the Writings of the New Church, is called the love of the sex. But when this love is purified, and elevated above the physical and objective plane to a mental state in the individual mind, it ceases to be a vague, crude desire, and becomes the sweetest, noblest, and strongest sentiment of the human heart,-conjugial love.

     The love of the sex is an impetuous sentiment with no well-defined direction, and subject to all the flaws of our selfish affections. But conjugial love is well-defined, calm, and pure by reason of the refinement it has undergone in the struggles of regeneration. Love of the sex is common to lower' orders of the animal kingdom, where it has as its end merely the perpetuation of species. Genuine conjugial love, however, can exist only in the hearts of regenerated men and women, and has as its end the reproduction of good and truth.

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That is why Swedenborg affirms that it is so rare today that it is not known what it is, and scarcely that it is. In fact, what rule nowadays are the love of self and the love of the world; for men live exclusively on the material plane, and those who have entered sincerely upon the task of the new birth are few. Very limited, therefore, is the number of those who are blest with having given refuge in their souls to love truly conjugial.

     The conjugial union of two beings on earth who love each other sincerely is the living mirror of heaven, where it is the true image and likeness of the Lord. That this may be, there is need of a real conjunction of the two souls, or that each thinks what the other wills, and, conversely, wills what the other thinks. Such a conjunction can only take place between the love and wisdom, the good and truth, the good affections and true thoughts, that are to be found in the minds of those who regenerate. To attain the blessing of a truly conjugial union, the great work of regeneration is thus an indispensable preliminary. It is only by struggling against our own evils that we can break through and remove the impediments that reside in the shell of the love of the sex, which involves and hides the germ of our conjugial love. It is only by unflinching combat against the trammels of exclusively natural affections that we shall attain to the plane of spiritual affections, within which, as a radiant sun of love and wisdom, reigns the celestial conjugial, in which are reunited all the delights and all the joys of heaven. To attain to these delights and joys, the New Church points out to us but one way, namely, that we purify our souls of all natural tendencies toward the evil and the false by the processes of regeneration.

     A marriage between two persons who are firmly resolved to travel along this way is a continual unfolding of new felicities, and these will alleviate the hardships of self-renunciation. The two consorts mutually aid each other, one enabling the other to be more aware of his own defects, masked, as they are, under deceitful and beguiling appearances to the individual. Living intimately united, sharing the same joys and the same discomforts, and passing through the same vicissitudes, the twain cannot fail to notice, each the defects of the other. Yet this vision will not cause dismay and discouragement, if each will lovingly lead and urge the other to surmount such obstacles.

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Let neither be so carried away by the extravagances of his own love and pride, that he cannot receive the sincere and precious aid of the other, and so miss one of the noblest opportunities arising from the marriage state. The twain must have constantly before them that the only way to prevent their union from becoming a source of continual vexation is to work for its elevation to the spiritual plane, combating relentlessly whatever evils oppose this effort. The sweetness, pureness and sublimity of the affection that exists between the betrothed prior to the nuptials, reproducing on earth a pale vision of the conjugial love that exists among the angels, is but a transitory and illusive stage with those who, after marriage, cultivate no inmost alliances looking to an advance in that primary of all endeavors,-regeneration.

     The betrothal state, prior to marriage, is as a school to initiate the pair into the spiritual delights of conjugial love. In this state, they are uplifted on the wings of the tender affection which governs their souls and keeps them oblivious to the realities of the material world. The heavenly influx inundates them; and the ruling self-love, with its train of evils and infelicities, is thrust down into the crypts of the natural plane, to remain torpid until, at a subsequent period, it reasserts itself, when the spell of the magic influence which benumbed it has been removed. But this slumber cannot last indefinitely, because this ruling self-love is our own life, and no one can live long outside of himself. After marriage, the twain return little by little to their normal customs, again immersing themselves in the material plane. There is then a progressive reawakening of the ruling love, which, being egotistical and evil, cannot fail to enter into conflict with that of the partner. Then, one by one, more or less rapidly, according as the antagonism of their characters is greater or lesser, the primitive glamors fade, and they awaken to the "reality of life," in the words of modern pessimism. A sad reality, indeed, in which our most beautiful dreams are forgotten, and our most sanguine hopes of happiness are disappointed. Often it is a cruel and horrible awakening, leading to tragedy and divorce.

     The gloomy picture we have just presented will differ in its manifestations with each couple; but there is the same fatal taint with all who have assumed the sacred bonds of matrimony without a thought directed to the important work of their individual regeneration. No true happiness is to be found in marriage, unless there be a pooling of efforts in the combat against evil.

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Marriage should be an offensive and defensive alliance against their spiritual enemies, that is, against their natural tendencies to the evil and the false. This is the only condition under which a successful outcome of their struggle may be realized, and the enchanting dreams of their betrothal stage turn out to be a harbinger of future bliss.

     A New Church couple need not fear the apparition of the dread specter we have just described, possessing for their guidance in the true way to happiness the inestimable and inexhaustible teachings on good and truth which the Lord has mercifully manifested in the Heavenly Doctrine of the New Church, now revealed upon earth to restore the most precious jewel of the human heart,-love truly conjugial. Their marriage, having begun on the celestial plane, will, on the subsequent descent to the natural plane, find elements in which to stabilize its primitive pureness, and so transform a simple aspiration into an enduring felicity.

     In the materialistic world about us, one often hears that marriage is a lottery in which the prizes are very rare. Yet nothing is more false. Married happiness cannot be a matter of chance. In fact, there is no such thing as chance. The consorts are the sole arbiters of their future felicity. It belongs to them alone to decide whether their marriage shall be a perennial spring of bliss or an unendurable rack of tortures. If they travel along the path of purely worldly pleasures, forgetful of the application. of doctrine to life, they will, in a brief while, begin to feel the chill of mutual indifference invading their hearts. But if they resist with energy and constancy the enslaving influences of the world, they will not be long in realizing with unspeakable pleasure that the springtime of their betrothal state is slowly transforming itself into a summer of expanding warmth, glowing with that luminous truth of the life of the New Church, that "all religion belongs to life, and the life of religion is to do good."

     To attain this end, let them forget not the Lord's oft-repeated injunction: "Be ye watchful! Be ye watchful!" Let them examine themselves sincerely and perseveringly, that they may discover their evils, since these are the sole obstacles to human happiness, not only before the nuptial union, but also after it. That this alliance may become the image and likeness of the Lord's conjunction with His Church, should be their constant prayer. Amen.

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JESUS WALKING ON THE SEA 1923

JESUS WALKING ON THE SEA        N. D. PENDLETON       1923

     (Preached at the General Assembly, Glenview, Sunday, June 24, 1923.)

     "In the fourth watch of the night, Jesus went unto them, walking on the sea." (Matthew 14:25.)

     This miracle followed the multiplying of the leaves and the fishes, after which, the multitude being sent away, "Jesus constrained His disciples to get into a ship," while "He went up into a mountain apart to pray." It is here, at the beginning of the Divine account, that the two features of the story stand out sharply distinguished, the one from the other. The two are separate, yet preparing for the climax in union. On the one hand, the disciples are gathered into the ship, and on the other, the Lord is on a mountain apart. The one on the sea, in the midst of the waves; the other on the land, on a mountain, overlooking the sea.

     The story, in its inner meaning, tells of the church and its doctrine, and of the state of these prior to the Lord's coming, especially His coming to the regenerate in good; of the state of the church with such, as being a state of temptations,-temptations as to doctrine, and especially as to the doctrine of the Lord, which, of necessity, was obscure and uncertain at that time. This state of the doctrine of the church was signified by the disciples being "constrained to enter the ship." The story also tells of the Lord and His love,-of its making ready to come, to enter the church and fill its doctrine with life and power; for without such. a filling, the doctrine of the church is a feeble thing, vain and useless, with no salvation in it.

     At first, then, the two,-the Lord and the church, or the Lord and the doctrine of the church,-are separate. But the time is at hand, and the way is opening, for union, and this by a miracle, even the miracle of Jesus walking on the sea, which figures His coming to the church, to its rescue, and to the man of the church for his salvation, who overcomes in temptation by the Lord's presence, now His presence in Divine Good, without which there is no vivification of the church and no salvation of man. This is the Lord's second coming to man, and for the regenerate it is His real and final coming, effected by an influx of good into the received forms of doctrine,-into those doctrines which are called the truths of faith, and which have been the means, thus far, of sustaining the combats of temptation; which truths, though genuine, and not without a certain natural vitality, are not yet spiritually alive, and are therefore inadequate, since they lack the power to save.

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     This doctrine, or these truths of faith, are the ship into which the disciples were constrained to enter, even, as man enters the church by way of doctrine and the constraint thereof. For no doctrine can be put on in the first instance save by something of constraint. Thus doctrine is here likened to a vessel,-a ship passing through the lanes of the sea, bearing the riches of the earth from land to land, even as doctrine carries the precious things of heaven, and the church from mind to mind, to the enrichment of the man of the church In spiritual things. This is the use of doctrine, its function in that spiritual economy which prepares man for the reception of the Divine by placing in his mind forms of truth,-doctrinals from the Word, which are competent to receive, hold and convey that of the Lord which, because of its Divinity, cannot be and abide with man, except in that which is from the Lord with him.

     This first from the Lord with man is truth, or the form thereof from the Word, which is by its nature an image of the Lord, and also a containing vessel, but which, apart from Him, is not in itself Divine, although, when filled with His presence, by virtue of influx from Him, it is glorified, that is, made Divine. Such truth, prior to influx and Divine filling, is the doctrine that constitutes the faith of the church into which man is constrained to enter; and having entered, he must needs encounter the storms of temptation; for not otherwise can the doctrine, or rather the man by means of the doctrine, be prepared to receive and hold the subsequent influx of good, which for the first time brings the real presence of the Lord, and therewith the power of salvation. Hence it is recorded that the disciples, being constrained, entered the ship.

     This is the first part-the human feature-of the Divine story of the regeneration of man. The other part, as over against this-the Divine side-is recorded in what is said of Jesus, that "He went up into a mountain apart to pray." He was in the mountain "alone" through the night. Here no man might be with Him.

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He was alone with the Father, in preparation for the Divine eventuality. The state here signified is above all human capacity. We know only that it was a state of Divine Good received into the Human, and this because of the mountain on which the Lord stood, and also because we know that He prayed to the Father through the night, in preparation for the miracle of the morning, namely, the miracle of His own reception of the Divine Good, and its subsequent communication to the disciples, that is, to the church, which, like the little ship at the foot of the mountain, was laboring in the midst of the waves against the assaulting temptation, which threatened to overmaster it.

     So runs the inner vein of the story. The ship, now in the midst of the waves, was tossed hither and thither; for the wind was contrary-the prevailing influence was adverse, and of evil. Such is ever the state of the church, and of the man of the church, when the doctrine of faith is not as yet joined to the good of life. Such faith is ever a vulnerable thing, and its weakness is quickly demonstrated. This first-formed faith, however, is under the delusion of self-power. It seems to itself competent, and for a time enjoys an imaginary strength; but it is severely shaken by the first contrary wind, by the first influx from the hells. None the less, endurance was given, for the vessel was true, and of the Lord's choosing. Such is all genuine doctrine from the Word; though subject to temptations, it is competent until the time of its reception of good.

     This, then, was the vessel, and this the doctrine, which, in bearing the disciples, carried the hope of the church and the fate of man through the storm and during the night until the "fourth watch" which was the breaking of a new spiritual day. Then it was that the disciples saw Jesus coming to them on the waters.

     The "fourth watch" is the last of the night and the first of the morning. The Writings tell us that this time signifies the spiritual state with man when "he begins to act from good"; and then, it is said, "is the coming of the Lord." (A. E. 514.) Indeed, the Lord first comes to man in and as truth. This is His appearing, His making Himself visible. By this coming, the Lord is as if present, but there is as yet no conjunction. His second and final coming is in and by means of good. This last was under way, and prepared for, when He constrained His disciples to enter the ship, Himself meanwhile retiring to a mountain to pray, even while the ship labored with the storm.

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And so it was that, in the early morning, in the breaking of the new spiritual day,-He came to them across the troubled waters, as only He could come, in His Divine and saving Good.

     What a miracle was this, and what a miracle it still is, and ever will be! It was at once a fact of history, and something that repeats itself as a spiritual event in the life of every regenerating man.

     It is interesting to note that the passage in the Writings dealing directly with this miracle passes by the question of its external possibilities. (A. E. 514:20-22.) There is no inquiry as to whether or how the waves congealed beneath His feet. There is no supposition that mayhap the ship stood in the shallows. The spiritual event is brought forward as the only important consideration, as that wherein the true Divinity of the miracle lay, as that wherein is found the permanent value and the enduring principle involved, namely, in the signified spiritual coming of the Lord to man, His coming while man is sorely tempted as to the vital things of faith, His coming by and as an inflowing sphere of good, whereby the forms of faith are filled with life,-life everlasting.

     And when, in the morning's twilight, "the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear." Not at once could they realize the truth. There was still a cloud of doubt. The storm of the night yet prevailed. They saw Him, indeed, but they said it was "a spirit,"-a phantom,-not truly Himself. But to relieve their doubt, "straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid!" Thus He spake, giving Divine assurance of His actual and living presence.

     But man is only mortal; his fears are many, and he is ever casting doubts in the face of God. It is only of mercy that he may be forgiven. In this, Peter was very much a, man. He said: "Lord, if it be Thou, bid me come unto Thee on, the water." And herein Peter expressed both the doubt and the hope of faith with men. Our hearts go out to him with understanding. But the Lord answered him, "Come!" This was the supreme test of faith, as to its preparedness. Its prompting was to go to meet the Lord in His coming, even while a shade of doubt lingered.

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But this was all that was necessary. When the Divine Good inflows, the truth must, as of itself, arise to the meeting. This prompting with the truth of faith is the sign of its readiness, its preparation. We know not the process by which the truth is prepared, save as to two factors. One is, that the truth must lie fallow in the mind for a season; and the other is, that it must undergo temptations. After this, when the Lord says, "Come," it demonstrates its readiness by its response.

     "And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me!" Peter is the faith of which we have been speaking,-the faith of man in the Lord, the faith of the church in its God; even this faith of first holy formation, with all its strength and its weakness, strangely blended,-a blend of superb confidence and humiliating doubt. Hence Peter is in this a double man, presenting the two contrary phases of confidence and doubt. In after times, this Peter was greatly magnified in the church. He became saving faith, and at length faith alone as saving,-that sterile faith which devastated the church by alienating the true power of salvation, which lies, not with Peter, but in the name of Jesus, that is, the Divine Good.

     That the faith signified by Peter was not competent to save, is clearly evidenced from the several occasions when he failed, as on that memorable morn when the cock crew, when he denied his Lord, being tried beyond his strength. In our text also, his failing was significant; for when he had come down out of the ship, doubt overwhelmed him, and he began to sink. Truly this faith, by itself, ever fails. Even so, it is not an ignoble thing, for it carries the ungrown seed of Divinity. Its promptings, if doubtful, are sincere, spontaneous and generous.

     Now, of all the disciples who, on that memorable morning, beheld Jesus coming to them over the waters, it was Peter who advanced to meet Him, and who, though fearful, went down into the deep. For it was the part of faith to do so,-to advance to meet the coming of saving good at the hand of the Lord. Moreover, it was this Peter who drew his sword in defense on that night when his Lord was taken in the garden. Certainly this deed was ineffectual; but a fine spirit was there, which ever touches the heart. It is the part of this faith to defend holiness; and though it fails, yet is there a concealed victory; and this is the most hopeful thing in life; it betokens that in death there is life.

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Albeit, Peter's defense was seemingly vain, and he was rebuked. So also here, when Peter went down into the water, doubt overwhelmed him, and he began to sink.

     Man's first-born faith cannot walk upon the waters. Of this, the regenerating man becomes aware. He knows that, after the first light and its high expectations, the clouds gather, and the shadows deepen into the night, when storms arise and the ship of his doctrine labors; for as yet there is lacking the real presence of the Lord in the good of life; But after the night the morning cometh; and it is then, even then, that Jesus is seen, crossing the waters. It is Peter who sees Him, and goes to meet Him; but being afraid, and beginning to sink, he cries, "Lord, save me!" And immediately Jesus stretched forth His hand, and caught him, and said unto him, "O thou of little faith, wherefore didst thou doubt?"

     This faith of man is indeed little and doubtful until caught by the hand of the Lord, until grasped and infolded by the sphere of saving good from the Lord. Then, and then only, is faith empowered, and made competent to calm the storm. For this cause is it said that, "when they were come into the ship, the wind ceased." For this cause also, it is added: "Then they that were in the ship came and worshiped Him, saying, Of a truth Thou art the Son of God!"

     The wind ceased with the entrance into the ship; the temptation passed with the inflowing of Divine Good, which here is Jesus. But not till then. Not till then does man's doctrine, his faith, become living and potent; not till then is all doubt passed and every temptation over; for not till then is the true Son of God known and confessed. For this true Son of God is not faith,-not the faith represented by Peter. The true Son is Good, signified by Jesus,-Jesus crossing the water, joining hands with Peter, and so going up into the ship.

     The story is a simple one, and not difficult to read. All complexities are put aside. The movement is fundamental and direct. It runs throughout the Scripture in a thousand forms with one meaning. It is expounded in the Writings under many phases with a single significance. It is the story of truth coming to life by virtue of an influx of good; of truth seemingly finite, and in aspect human, made Divine by the inner, the glorifying, presence of good. This is that which came to Pass in fulness with Him who, being Man, became God; who was born into the world as truth, and ascended as the Divine Good and one with the Father. This also is that which comes to pass in replica, and in living image, with man.

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But if it does not come to pass, or until it does, there is no fulfilment of life's spiritual purpose, or of that for which the Christian religion stands. And if it does not come to pass, or until it does, your religion and mine is in name only.

     And yet the name is that which is first given to us all. It is our doctrine, and it holds the promise of fulfilment. This is why we must first enter the ship at the Lord's command;-first put on the doctrine of the church, as by constraint, and labor through the night of storm, holding fast until the morning, when, as it may be, we shall see Jesus coming across the waters. And if so, then we pray that, like Peter, we may go to Him, even to the meeting with Him, in the heart of the flood, trusting the while that His hand may reach and save us.

     The hand of the Lord is saving good, and His right hand is that good in power; all else, apart from this, is futility. In this good only is there security for the soul and safety for the church. Doctrine, unless it meets with, and is joined to, this good, is but a vain show, an empty idea, an image void of life, which deceives its own promise, and causes the life of man to fail and the church to fall.

     We may know this, but the knowledge is not enough. The thing itself must be realized, and this by means of a loyal spirit and a constant heart, by steadfastness in temptation and endurance of all things, in the patient expectation of the Lord's coming. That the Lord verily comes to man in good, and only apparently, or to the intellect, by means of truth, is the deepest reality of religion. With the individual, it is that final experience which gives assurance to every spiritual verity, and purpose to every prophecy. It may be said that the church exists for and to this end alone. This good, however, is more than morality; it has that which is eternal in it; that is to say, it partakes of Divinity, and therefore holds within itself the secret of life and immortality.

     This, then, is the meaning of the church. It stands for the perception of truth and the life of good; the first as a means to the last, and both signifying, each in its own way, the coming of the Lord, and His abiding with man. Amen.

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TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

     XIV.

Punishing the Innocent For the Guilty.

     That the innocent may be punished for the guilty, was an evil widespread in ancient times; and the practice is common even now. Men in their right mind know that it is wrong; yet it is done, because it is believed that God does it. Was He not willing that His Son should become the innocent sufferer for the sins of mankind? The ancients, too, had a similar idea of their gods. And since all men act according to their idea of God, we find this principle permeating the conditions of human life, entering even into the enactments of the civil law. What wonder, then, that men should be persuaded that it is just and right that the innocent should suffer for the guilty, and should in many cases see no other way to meet the requirements of justice? But what is the teaching of the Writings? We read that, "among the Gentiles, it was formerly one sinned, to make his companions also sharers in his guilt, yea, even to punish a whole house for the sin of one in it; but such a law is derived from hell, for in hell all companions conspire together to do evil. . . . But to act in this manner in the world is altogether contrary to Divine order. . . .The Divine law for men is, that every one shall suffer punishment for his own iniquity." (A. C. 5764.) Thus every one should suffer for the crime he himself commits, and not for the crime another commits. This is lawful in hell, for in hell no one is innocent; but on earth the innocent and the guilty are together. Hence the Divine law discriminates, as we read: "The fathers shall not be put to death for the children, nor the children for the fathers; but every man shall be put to death for his own sin." (Deut. 24:16; Ezek. 18:20.) As the Divine law discriminates, so should the laws of men; and New Churchmen, al least, Should know that there is always some other and better way.

Drunkenness.

     The angels "abhor drunkenness." They said "that it is an enormous sin, because a man thereby becomes a brute, and is no longer a man." (S. D. 2422.)

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In heaven, therefore, drunkenness is regarded as a crime and as insanity, and it ought to be so regarded on earth. Hence drunkenness should be punished as a crime against society, or the drunkard should be treated as the insane are treated. It is contrary to Divine order to punish those who do not commit this crime, for this is to punish the innocent for the guilty. "The soul that sinneth, it shall die," is the Divine mandate. He that commits the crime is the one to be punished, and not others who are innocent. It is not a sin to make use of the gifts of God for the health of mind and body, under the guidance of understanding and reason; but it is a sin to abuse those gifts, and he who abuses them should be dealt with according to his sin. He who uses, and does not abuse, should be protected in his use, and not be treated as if he also were a criminal. Revelation teaches us to discriminate between use and abuse, to enjoy the one and shun the other; and he who would shun the use because of abuse is not wise. "Abuse does not take away use, as the falsification of truth does not take away truth, except only with those who do it." (D. L. W. 331)

Excess.

     Every one knows what excess is, but a fuller statement of what one knows is always of use. By excess is meant going beyond a prescribed limit, or passing from order into a state of disorder. An undue indulgence of the appetite for food and drink is a familiar example of excess. But the idea of excess reaches into a much wider field, including all bodily practice and habit, all the thoughts and desires of the mind, that depart from the true order of life, as given in Revelation. Every act of excess is the violation of a law, is an act of injustice and injury to the neighbor. Every evil desire, every evil thought, and every evil deed, induces a state of excess, in which man passes beyond the boundaries set by the Divine Wisdom.

     The condition of excess is widespread, since it includes all undue indulgence of the senses, or of the appetites of mind and body. Revelation is as strong in its condemnation of excess in eating as in drinking. "The inhabitants of Jupiter do not prepare food for the taste, but for its use to the body. . . . It is otherwise on our earth, where the sense of taste rules, and thus the body sickens, and the mind became insane." (S. D. 596, A. C. 8378, E. U. 58.)

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The evils of gluttony are not as apparent as the evils of drunkenness, but still they are great, even though insidious in character. The same law applies to all forms of excess,-the law of self control, wherein a man is to compel himself, rather than making it his duty to compel others, especially when it goes so far as to punish the innocent for the guilty, wherein he also violates a Divine law. Let a man compel himself, even to the extent of a total abstinence when necessary. But temperance is better than abstinence.

The Writings on the Use of Wine.

     In the other world, the odor of wine was perceived, coming from those who converse together from friendship and neighborly love. (A. C. 1517, S. D. 1047; T. C. R. 834.)

     It is stated (A. C. 10040) that bread without wine does not give nourishment to the body; that is, that the body is "better nourished" when there is wine. (See A. C. 8352, and compare A. C. 5576, 6078.)

     Wine is spoken of as being used in heaven, especially at marriage feasts. (C. L. 14, 20.) Conjugial love is compared to "noble wine." (C. L. 475.) So also is the genuine truth of the Word. (T. C. R. 215.) The true worship of the Lord is compared to the "odor of the grape and the taste of wine." (Coro. 51.)

     Avarice is compared to "new unfermented wine, which is sweet to the taste, but infests the stomach." (T. C. R. 404.)

     Catholics, who in the other life receive the faith of heaven, from having lived in charity in the world, "are invited to feasts, and noble Wine is given them to drink." (T. C. R. 820.)

     The teaching is, that whatever in nature corresponds to anything of heaven is, by virtue of that fact, a good use. (H. H. 112, 113.) Wine corresponds to spiritual truth, also to charity. (A. C. 3316, 3596, 6377; T. C. R. 215, 711.) Therefore, wine is a good use. It becomes an evil use when abused, and does not then correspond to anything of heaven, but of hell. (See D. L. W. 336, etc.)

     That wine is a good use is shown by the fact that it is spoken of as a food. (A. C. 5360, 9903; A. E. 329, 386.)

     Wine was given by the Lord in the Last Supper, and ordained for use in the Christian Church, which is a sign that it is a form of use. The primitive Christians also used it at their love feasts.

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     It is proper to note here that Swedenborg, in a memorial on, the liquor traffic to the Swedish Diet in 1755, proposed strict rules for the limitation of the use of whiskey in Sweden; "that is," he said, "if the consumption of whiskey cannot be done away with altogether." (Docu. I. 495.) Swedenborg himself, however, drank wine. (Docu. II. 449.) And in Conjugial Love 145, he says that "wisdom purified may be compared to alcohol, which is spirit most highly rectified." Thus alcohol, or highly rectified spirit, is, in its place, a good use, even though much abused in Sweden and in other countries.

The Use of Wine in Scripture.

     "Melchizedek brought forth bread and wine." (Gen. 14:18.) "To refresh Abram and his men, exhausted with the late battle and fatigues of the journey." (Adam Clarke. See also A. C. 1727.)

     We read that wine "cheereth God and man." (Judges 9:13), and that it "maketh glad the heart of man." (Psalm 104:15)

     Hiram gave Solomon, among other presents, "twenty thousand baths of wine." (2 Chr. 2:10.)

     "Give strong drink unto him that is ready to perish, and wine to those that be of heavy heart. Let him drink, and forget his poverty, and remember his misery no more." (Prov. 31:6, 7.)

     "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart." (Eccl. 9:7.)

     "In that day, sing ye unto her, A vineyard of red wine." (Isa. 27:2.)

     "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk, without money, and without price." (Isa. 55:1)

     "And I will bring again the captivity of my people, . . . and they shall plant vineyards, and drink the wine thereof." (Amos 9:14.)

     "Corn shall make the young men cheerful, and new wine the maids." (Zech. 9:17.)

     "And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it." (Matt. 26:27.)

     "John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of Man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber." (Luke 7:33, 34.)

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     Notable among the miracles of the Lord was the turning of water into wine, at the marriage feast in, Cana of Galilee. (John 2:3-10.)

     Paul said to Timothy, "Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." (Tim. 5:23.)

     See also other passages of Scripture.

The Abuse of Wine in Scripture.

     It is the abuse, not the use, of wine, that is prohibited in Scripture.

     "And Noah planted a vineyard; and he drank of the wine, and was drunken; and he was uncovered within his tent." (Gen. 9:20, 21.)

     "The new wine mourneth, the vine languisheth, all the merry-hearted do sigh. . . . They shall not drink wine with a song; strong drink shall be bitter to them that drink it. . . . There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone." (Isa. 24:7, 9, 11.)

     "They say to their mothers, Where is corn and wine? when they swooned as the wounded in the streets of the city." (Lam. 2:12.)

     "Whoredom and wine, and new wine, take away the heart." (Hosea 4:11.)

     "They shall not offer wine unto the Lord, neither shall they be pleasing unto Him." (Hosea 9:4.)

     "Ye have planted pleasant vineyards, but ye shall not drink the wine of them." (Amos 9:11, Zeph. 1:13.)

     "Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise." (Prov. 20:1.)

     "Be not among winebibbers, among riotous eaters of flesh; for the drunkard and the glutton shall come to poverty. . . . Who hath redness of eyes? They that tarry long at wine, they that go to seek mixed wine. Look thou not upon the wine when it is red, when it giveth his color in the cup. . . . At the last it biteth like a serpent, and stingeth like an adder." (Prov. 23:29, 21, 29-32.)

     "It is not for kings, O Lemuel, to drink wine, nor for princes strong drink; lest they drink and forget the laws, and pervert the judgment of any of the afflicted." (Prov. 31:4, 5.)

     "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak." (Rom. 14:21.)

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     "And be not drunk with wine, wherein is excess; but be filled with the Spirit." (Eph. 5:18.)

     "Be not given to much wine, nor greedy of filthy lucre." (I Tim. 3:8. Titus 2:3, 4.)

     There are many other passages which show both the use and the abuse of wine, the one allowed according to need, the other forbidden.

     The Fashion of Man's Heart Evil from Childhood.

     In a note in the LIFE on "Early Obedience" (September, 1922), it was shown that obedience is the beginning of the will. It is the beginning of the new will (A. C. 3870); for there must be some beginning of the new will in childhood, or the evils of the old will cannot be removed by regeneration in adult age. The evils of the old will also become active in this early period, and the danger is that they may take complete possession of the mind, if early obedience be not inculcated by parents, and connected by them with religion, or the idea of God and the life after death. For the fashion of man's heart is evil from his childhood. (A. C. 928, 987.) By the "heart" here is meant the old will, which, if it be not overcome during life in the world, beginning in childhood, man cannot be saved.

     In A. C. 987 we are told what man would become, if never restrained from childhood. "Unless external bonds . . . prevented him, he would rush into all wickedness; nor would he rest until he had subjugated all in the universe, and acquired the wealth of all; nor would he spare any, except those who submitted themselves to him as vile slaves. Such is every man, although they do not perceive it, on account of the impossibility and lack of power to accomplish their ends, and on account of the external bonds mentioned above." The rest of the number should be read, in order to obtain a complete view of the natural state of man, as being worse than that of the wild beast of the forest, and which cannot be overcome except by the Lord alone. The truth thus set forth is illustrated in the history of most of the great conquerors of the world, or those who had the lust of conquest.

     Hence the importance of obedience to law, both in early and in later life, until obedience becomes a fixed habit of religion, a habit carried with us into the life after death, becoming there the basis of perpetual growth.

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ORTHODOX AND LIBERAL IN THE FORMER CHURCH 1923

ORTHODOX AND LIBERAL IN THE FORMER CHURCH       Rev. T. S. HARRIS       1923

     Orthodoxy is defined as "belief in established doctrine; agreement with accepted standards of faith; specifically, an acceptance of a Trinitarian church creed." A Liberal is one who advocates freedom in matters of faith, and claims the right to think contrary to accepted standards. These two Schools of thought have existed in the Christian Church almost from its beginning; and we are not surprised to find that this divergency of thought occurred in connection with the all-important doctrine concerning the Lord Jesus Christ.

     Even before the time of the Arian heresy, confusion was entering the minds of Christians relative to the unity of God in the Person of Jesus Christ. The Apostles worshiped Him as the one and only God (T. C. R. 174), but in the age following that of the Apostles, unlimited speculations existed with the men, of the Church regarding the nature of Christ and His relation to the Supreme God. As early as A.D. 100, Cerinthus began to teach the peculiar Gnostic doctrine which represented the Christ as merely one of the many Emanations from the Supreme God. As a result of his teachings, a multitude of semi-religious, semi-philosophical sects came into existence, some ascetic, some licentious. They generally agreed, however, in distinguishing between the man Jesus and "the Christ from above," which was an Emanation from God.

     At this early date in the history of the Christian Church there were also the Ebionites, a Jewish-Christian sect which acknowledged Jesus as the expected Messiah, but regarded Him as a mere man, rejecting the doctrine of the Miraculous Conception and the Gnostic idea of His being an Emanation from the Supreme God. The Ebionites accepted this son: of Joseph and Mary as the long-expected Messiah, the rightful heir to the throne of David; and they expected His speedy return, to found a temporal kingdom.

     About the year 170, there sprang up a sect within the Church, to whom the name "Alogians" was applied, because of their rejection of the teaching concerning the Logos, as given in John's gospel.

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They acknowledged that Jesus was preternaturally conceived by the Holy Spirit, and born of the Virgin Mary. But they denied that there was anything superhuman in His nature, until, at His baptism (or, according to others, at His resurrection), a certain Divine element entered Him, by virtue of which He was then made God. The leaders of this sect were excommunicated about the end of the second century; and the same judgment was passed on Paul of Samosata, who, about 260, propounded the same heresy at Antioch.

     During this period, there were liberal thinkers among those who accepted the doctrine of the Logos, but whose efforts were to reconcile it with the Unity of God. The Logos being identified with the superhuman element in, the person of Christ, it was difficult to maintain its essential deity and distinct personality, without seeming thereby to assert the existence of two Gods. To avoid this difficulty, the Monarchian theory was advanced, which acknowledged the true Godhead of Jesus Christ, while rejecting the personal distinction between the Father and the Word. This view, however, did not meet with the approval of the orthodox party, as it implied that the passion of the cross was actually endured by God the Father; thus theory came to be called "Patripassian." The orthodox opinion during the second century seems to have been that the Logos existed from eternity within the Divine Essence, as a thought within the mind; and that Its personal distinction from the Father was not eternal, but originated in a free act on the part of God, and was somehow connected with the creation of the world. Thus the orthodox idea concerning the Lord was false from a very early period in the Christian Church: for, soon after the days of the Apostles, it made a personal distinction between the Father and the Son,-a falsity which became more pronounced with each successive century.

     The Liberal element in primitive Christianity was, for the most part, an effort of profound speculative thought to harmonize the Christian Revelation with reason. It brought forward the distinguishing principles of Greek philosophy, Oriental theosophy, and the Jewish religion, and compared the great ideas of Christianity with them, the result being that reason became so involved in a maze of confusion that no true thoughts relative to religion, were possible.

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The first period of this activity belongs to the first century, reaching its golden state about the middle of the third. Starting from Egypt and Syria, this wave of liberal thought extended itself to the remotest parts of the Church. After the first decades of the second century, liberal speculation was fruitful of systems to an extent beyond any parallel in the history of philosophy, either ancient or modern. It was vigorously combated by the leaders in the orthodox party. But though the liberal views were denounced as heterodox, those who received them were not always excluded from the Church.

     Sabellius, an Egyptian theologian, was, perhaps, the most interesting liberal of the primitive Church. Residing at Rome about the time this wave of "New Thought" had reached full-tide (256), he devised a modified form, which was widely accepted in Egypt and elsewhere. His system differed from other liberal thinkers of his time, in assigning to the Holy Spirit a distinct and necessary place in the Godhead. In common with them, he repudiated personal distinctions within the Divine Essence, affirming that God is a simple unity. According to Sabellius, the Divine unity, as "a silent God," rested in Himself, until, being about to create the world, He came forth from Himself as God the Word. During the development of the world, the Word presented Himself under three forms or personations, each of which contained the entire Deity. In the character of the Father, He gave the Law, and, at the close of the Old Testament dispensation, returned to His absolute state. Next, He appeared in the incarnation as the Son, and, after His passion and ascension, again returned into Himself. Once more He manifested Himself, as the Holy Spirit,--that when the whole Church shall have been sanctified, He may return into His essential unity, and remain indistinguishably one forever. These successive acts, Sabellius called "expansion and contraction"; and he illustrated his idea of the Godhead by the sun, "which is one in substance, but has three essentials,-motion, light, and heat." We find that, in all ages of the Church since his day, the speculations of the Egyptian theologian have commended themselves to many who found it difficult to reconcile unity with tripersonality, Some modern writers assert that Swedenborg's doctrine of the Trinity has a strong affinity to Sabellianism. I am inclined to think that if Sabellius lived on earth today, he would be a New Churchman.

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     The roots of the Arius-Athanasius conflict lie deep in differences of the ante-Nicene doctrine of the Logos, especially in the contradictory elements of Origen's Christology, which was claimed by both parties. Origen, on, the one hand, attributed eternity and other Divine attributes to Christ, but on the other hand, in his zeal for the personal distinctions in the Godhead, he taught with equal emphasis a separate essence and the subordination of the Son to the Father, calling Him "secondary God," without the article, while the Father is "the God." He taught the eternal generation of the Son from the will of the Father, but represented it as the communication of a secondary Divine substance. Athanasius laid stress on the first, Arius on the second, element in the Christology of Origen.

     The controversy broke out at Alexandria in A. D. 318. The Bishop of Alexandria gave the first impulse by insisting on a belief in the eternity of the Son, whereupon Arius openly opposed, and charged him with Sabellianism. He reasoned thus: "If the Father begat the Son, He must be older than the Son, and there was a time when the Son was not." As to the separate essence of the Son, Arius concluded that it was not the same essence, but created and made out of nothing; not out of the Father's proper essence, but, like all created things, the essence of the Son was made out of nothing. The creation of the Son was from the secondary Divine substance to which Origen refers; therefore, Christ is not "the very God," but He was made "a secondary God," by reason of the secondary Divine substance out of which He was created. To these speculations of Arius, the Nicene Council replied thus: "Those who say that there was a time when the Son was not, and that He was not before He was begotten, and that He was made out of nothing, or affirm Him to be made of any other substance or essence, or that the Son of God is changeable, the holy Catholic and Apostolic Church declares them accursed." Arius was forced to admit that Christ was called God, but he reduced the expression" the Word was God "to the idea of a subordinate, secondary, created divinity. When Athanasius charged him with dualism, and even polytheism, he replied that the declaration of the Nicene Council was unreasonable and inconsistent with monotheism. (For further historical details, consult such works as Crippen's History of Christian Doctrine, Blackburn's History of the Christian Church, and Schaff-Herzog.)

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     II.

     We read in A. E. 1198, that "the reason, the doctrine concerning God and the Lord, which is the primary of all, was thus conceived by Athanasius, took place by the Divine permission; for it was foreseen by the Lord that the Roman Catholics would in no other manner acknowledge the Divine of the Lord, . . . and that the Reformed would not see the Divine in the Lord's Human; but now both recognize the Divine of the Lord in a Trinity of Persons." Had it not been for this acknowledgment in the minds of men, there would have been no foundation, for the Lord at His Second Advent. Unless men believe that Jesus Christ is Divine, how can they be led to see that He is the only Divine Being?

     The Arian system was a refined form of Paganism, and substituted a created demigod for the eternal uncreated Logos. Its tendency was downward, even until the untenable conception of a secondary God, who originated before the world, and out of nothing, gave way to the idea of Christ as a mere man,-the son of Joseph and Mary. Unitarianism and Rationalism, as existing at present, are systems which eliminate the Divine in the Lord more fully than did the refined form of Paganism invented by Arius. The Liberalism, so rampant in the Christian world today, is the very thing that was foreseen by the Lord, when, by Divine permission, Athanasius conceived the doctrine of Three Divine Persons; without which doctrine, no one of the former Church would be able to see the Divine in the Human of the Lord. It was the preservation of this doctrine that made possible the formation of the New Church from among Christians.

     Trinitarians do not see that the Lord's Human is Divine, but they acknowledge a Divine Nature within His Human, like the Soul in the body; and these two natures make one Christ, who has a distinct personality, apart from God the Father, who is wholly Divine. This idea is preferable to one that utterly rejects the Divinity of Christ. True, we are taught that from the Nicene Trinity a faith arose which has perverted the whole Christian Church, and that by it have arisen discordant ideas about God, which are hallucinations; but it was provided by the Lord that the words in the Athanasian Creed, concerning God and Man being one Christ, should be in the doctrine of the Christian Church, because this is an essential of the Church, and of the salvation of all. (See A. E. 183.)

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All things contained in this Creed concerning the Trinity are true, if only instead of a Trinity of Persons, there is understood a Trinity of Person. The Trinitarian takes his first step into the faith of the New Church by the simple process of substituting the term "Person" for that of "Persons"; for in so doing, he is delivered from "discordant ideas about God, which are hallucinations." The Athanasian Creed is given in its true form in the Doctrine of the Lord, 58, the reading of which will be interesting to one who is a Trinitarian.

     "The primitive Apostolic Church, which worshiped the Lord God Jesus Christ, and at the same time God the Father in Him, never could have divined that a Church was to follow which would worship more gods than one in heart, and one with the lips; . . . and, least of all, that Arius would lift up his head, and, when dead, would rise again, and secretly rule even to the end." (T. C. R. 638.) The resurrected Arianism that now secretly rules the minds of many in Christendom is of a more degenerate quality than the system originated by the arch-heretic of the fourth century. He regarded the Christ as a secondary God, a created divinity subordinate to the very God, and who became incarnate through miraculous conception, being born of the Virgin Mary. But modern liberal thought secretly cherishes the idea that Jesus was a mere man of pre-eminent virtue, the son of Joseph the carpenter. This opinion is widely prevalent throughout the Christian world, not only among those calling themselves Unitarians, but also among many in other Protestant bodies; and even some in the Roman Catholic Church have been deceived by this heresy, which is likened unto "the serpent sent forth from hell into the garden of God."

     Concerning the two wicked heresies, the Arian and the Socinian (the latter being more like the so-called Liberal School of our day), it is written in T. C. R. 380: "I fear that these abominations still lie hidden in the general spirit of the men of the Church at this day. And what is remarkable, the more anyone deems himself superior to others in learning and judgment, the more prone he is to embrace ideas about the Lord as being a man, and not God. And one who appropriates to himself these ideas introduces himself into companionship with the Arians and Socinians, who are in hell."

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     III.

     The roots of the conflict between Orthodox and Liberal in the Old Church lie in false ideas which both parties hold concerning the Lord Jesus Christ. Orthodoxy contends that Jesus is the Son of God, one of the three Divine Persons in the Godhead, while Liberalism is inclined to regard Him as a mere man of pre-eminent virtue, the son of Joseph and Mary. One side has discordant ideas about God, which are hallucinations arising from adherence to the Athanasian Creed; the other, from the pride of Self-derived intelligence, "is prone to embrace ideas about the Lord as being a man and not God." The conflict is not between truth and error, but one of strife among false ideas about the Lord. And so it should not be necessary for a New Churchman to ask himself: "Which is the side of the angels?"

     Contention among those who are combating one another's falsities does not lead to a knowledge of the truth. Those who search the Word in the light of the Nicene doctrine, "though they read the Word a thousand times, and see therein a Divine Trinity, and Unity also, will never understand but that there are three Divine Persons,. . . thus three Gods." (T. C. R. 165.) On the other hand, those who embrace the idea of the Lord as being man, and not God, associate themselves with Arian and Socinian spirits, and become more deeply confirmed in their error. "What then must be done? There is no other way than for man to go to the Lord God the Savior, and read the Word under His auspices, for He is the God of the Word; and such a man will be enlightened, and will see truths which reason also will acknowledge." (T. C. R. 165.) But Orthodox theology and Liberal thought are both arrayed against this very thing. The hallucination concerning three Gods, and the companionship with Arian-Socinian spirits, are the combined influences which prevent those of the Christian world from coming to the Lord God the Savior, who is the God of the Word.

     If the men of the primitive Christian Church could not think themselves out of the confusion which came upon them, but only increased it by their speculations, what hope can be entertained for the men of the perverted Christian Church, who deem themselves superior in learning and judgment, and whose speculations have not, and cannot, evolve anything of true doctrine Concerning the Lord? The Trinitarian cannot rationally reconcile unity with tripersonality, and the Unitarian cannot rationally acknowledge the Divinity of Jesus Christ; but he who accepts the Lord Jesus as the One and Only Divine Being "sees truth which reason also will acknowledge."

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He who is able to receive this doctrine concerning the Divinity of Jesus Christ, not as a mere speculation of Swedenborg, but as a truth revealed by the Lord in His Word, will find refuge from the confusion of thought existing today in the Christian world. Without a humble acknowledgment of this doctrine, thus revealed, no man can "think through his doubts and difficulties, and come to the truth." Origen and Sabellius, Arius and Athanasius, Socinius and Servetus, Channing and Parker, Pastor Russell and Dr. Grant,-all, let us assume, are examples of sincere thinkers, searching after the truth concerning this profound doctrine, "which is the primary of all," and whose speculations, covering a period of over eighteen hundred years, brought no true solution of the problem regarding the relation between the Lord Jesus Christ and the Supreme God. Not until it was clearly revealed by the Lord at His Second Advent that Jesus Christ alone IS the Supreme God, and that besides Him there is no other, could those who sat in darkness see this great light. It is the full acknowledgment of this truth that leads into all truth, while its rejection will result in the perversion of every truth.

     It is indisputably true that the issues between the Orthodox and Liberal parties in the Old Church are utterly irreconcilable. Each is contending for a different doctrine concerning the Lord, both of which are false. The New Church, therefore, cannot be aligned with one side or the other. But we know that all and everything of the Orthodox doctrine concerning the trinity, and concerning the Lord, is truth, if only instead of Three Persons be understood One Person in whom is a trinity, and it is believed that the Lord Jesus Christ is that Person. "If only instead!" None but those who have made the transition can fully realize what this implies.

     For over fourteen hundred years, the Athanasian doctrine of a trinity of three persons was the means by which the entire Christian world was prevented from becoming either Arian or Socinian; consequently, the Lord would have been acknowledged as a mere man only, and not as a God, by all in universal Christendom, and heaven would have been closed to the man of the Church. (See A. E. 1109.)

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The recognition of the Divine of the Lord, even in a trinity of three persons, was of vital importance to the men of the Church during the period extending from the Nicene Council to the time of the Last Judgment. This period is compared to "the day as it advanced to the tenth hour, when a dense cloud intervened, under which it went on to evening, and afterwards to night, in which the moon arose for some, by the light of which they saw something from the Word, while the rest went on into thick darkness, and saw nothing of Divinity in the Lord's Humanity." (See T. C. R. 638.)

     IV.

     Orthodoxy is a faith in three Gods. "This faith has extinguished the light in the Word, and removed the Lord from the Church, and has thus cast down its morning into the night. This was done by heretical doctrines before the Nicene Council, and afterward by heretical views that arose from that Council, and after it." (T. C. R. 177.) Has the "moonlight" of this night become extinguished also? Do the Orthodox Of this day see anything of humanity in the Lord's Humanity? Is it not held by them that His Humanity is not Divine? "They who acknowledge a Trinity of Persons look primarily to the Father, and some to the Holy Spirit, and rarely to the Lord; and if to the Lord, they think of His Human as of an ordinary man." (A. R. 42.) Trinitarians do not believe that Jesus Christ is Divine as to His Human; this they call His "human nature"; and when left to themselves and their own thoughts, they do not even adore Him. (See A. C. 4190.)

     On the other hand, modern Liberal thought is pure Deism, accepting the revealed Word in so far as it agrees with reason, so-called, and discarding from it as not genuine whatever is not considered in accord with reason. Thus reason, instead of Revelation, is considered the standard of Divine Authority. Liberalism always leads directly to the denial of the Divinity of the Lord, notwithstanding the Lord's own words, "He-that hath Seen me hath seen the Father." This expression, the Liberal reduces to this: "He that that seen me hath seen one like the Father." And to the question, "What is God like?" he can only answer: "He is like Jesus." But he will not admit that God IS Jesus.

     Such is the obscurity into which both Orthodox and Liberal have wandered. Still, there are those among them who, in their obscurity, have somewhat of conscience, and are unwilling to act contrary to it.

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To such the Lord imparts the faculty of receiving interior truths, which they also receive in the other life. (See A. C. 4190.)

     Happy is he who hears, and has fulfilled in him, these words of Divine Revelation: "My friend, go to the God of the Word, and so to the Word, and thus enter through the door into the sheepfold, that is, into the church, and you will be enlightened; and then you yourself will see, as from a mountain, not only the steps and wanderings of many others, but also your own former steps and wanderings in the dark forest below." (T. C. R. 177.)
TENANTS 1923

TENANTS       PHILIP OYLER       1923

The sky is His, and all that is therein,-
The sun, the moon, the planets and the stars.
None would dispute His ownership of these,
Or claim possession of the Milky Way.
But this-this earth on which we live and die,
We buy and sell, or barter, call it ours,
Use it in any way our pleasure prompts;
Seize it by force, hold it by law; forget
That it is His as surely as the sky.
But let us pause a moment where we stand-
Upon His footstool-ponder whence we came,
Whither we go, and what our duty is.
It seems to me that while we sojourn here
(No matter if we claim to own or rent)
We are but tenants-tenants of His earth-
In honor bound to treat its precious soil
The best we can, and for the common good.
Think of Him,-our Lord! Let us not forget:-
We plough the fields, but cannot make it rain;
We sow the seed, but cannot make it grow;
And, but for Him, would lead no harvest home.
                                   PHILIP OYLER.

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GOVERNMENT BY CONSCIENCE 1923

GOVERNMENT BY CONSCIENCE       Rev. R. J. TILSON       1923

     (A Paper read before the New Church Club at "Ye Olde London Restaurant," Ludgate Hill, London, April 6, 1923.)

     Every disciple of the Lord at His Second Advent will readily subscribe to the truth that the very preservation of the universe depends upon the recognition and practice of the laws of Divine order. Without order, there could have been no creation, no existence and no subsistence.

     In the other life nothing whatever is possible which is not of Order; and order is made, and Only made, by the Divine Truths which proceed from the Lord. For it is written: "In the other life, everything is possible which is from order. The Divine Truth which proceeds from the Lord is what makes order, and is order itself; and, therefore, everything which is according to Divine Truth, being according to order, is possible; and everything which is contrary to Divine Truth,-being contrary to order,-is impossible." (A. C. 8700.) And further it is written: "All that is done according to Divine order is open within even to the Lord, and has heaven in it; but all that is not done according to Divine order is closed within, and thus has not heaven in it." (A. C. 8513.)

     Now the laws of Divine order require that there be governors, and government in every department of life, that there may be order preserved therein, upon which will depend the very existence of the uses of that department of being and activity. It is written: "Order cannot be kept without governors, who must observe all things which take place according to order, and those which are contrary to Order." (A. C. 10790.) In the hells themselves there is government, without which even they could not continue to exist; for again it is written: "In hell, even as in heaven, there is a form of government; there are likewise sovereignties, and there are subordinations, without which society would not cohere." (A. C. 7773.) So universal is the need for government, that the government of the Lord, both in the heavens and on earth, is the Divine Providence, which extends even to the least of all the smallest things of man's life and experiences. (H. D. 267, 268.)

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     As King, the Lord governs all things in the universe from Divine Truth; and as a Priest, He governs everything from Divine Good. (A. C. 1728.) The Lord, therefore, as the only Governor in His own right, is the Authority and Example for all those who are called upon to govern in the exercise of those uses which are given them to do as their share in the duties of life,-uses which are given to them to the end that, in their rightful performance, they may receive, or work out, their regeneration. Rightly to govern, then, is one of the Divinely appointed means by which men find their way to heaven; to rule, therefore, is one of the orderly and absolutely necessary duties of human life. Hence, in the economy of life, there are some whose duty it is to rule, and others whose equal duty it is to serve; and as in the one, so in the other duty, there must be a conscientious discharge of the functions involved.

     There must be no shirking, either in the duty of ruling or in the duty of serving-the one being as essential and as sacred as the other. But, both with those who rule and those who serve, if the uses of life are to be properly regarded, there must be the ever-present thought that all finite beings are but servants of the Lord, that none can possibly be rulers in their own right; and, therefore, that all are alike subject to the laws of the Lord, as made known in the Divine Truths of Revelation. For there it is written: "The king who regards the laws as above himself is wise; but he who considers himself as above the law is not wise." (H. D. 322.) What is here said of the king is equally true of the priest, and of everyone who is called upon to rule or govern. All who are wise ever remember that they are servants; and so, whether it be to rule or to serve, they must do all things as from and to Him, their Almighty Head.

     II.

     Now, as to ruling or governing, it is revealed that "there are two modes of exercising rule; the one is that of love towards the neighbor, and the other is that of the love of self. These two kinds of rule are, in their essence, diametrically opposed to each other." (H. D. 72.) As to the latter of these two kinds of ruling, viz., ruling from the love of self, it is written: "The worst kind of the love of self is the love of dominating for the sake of self." (A. C. 10038.) Again: (Hereditary evil) consists in the love of commanding, i.e., commanding from the love of self. (C. L. 61.)

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Again: "The love of dominating from the love of self, and the love of reigning from the pride of one's proprium of intelligence, are the heads of all the loves of hell, and these are heads of all the evils and derivative falsities in the church." (A. R. 502.)

     In the Spiritual Diary, there is the following remarkable teaching: "Concerning the love of commanding, and concerning the command of love. I spoke with spirits about the love of commanding. They supposed that it is not allowable for anyone to command; but it was said that it is allowable to command; but the love of commanding is from two origins from the love of self, and from the love of the neighbor. They who command from the love of self, and not from the love of the neighbor, are devils; because they do all things from themselves, and not from the Lord. . . . .But they who command from the love of the neighbor can be exalted to great dignities; for they regard uses as the end. . . . The Lord commands through these; for they fear the Lord, and love truth, good and use. . . .Such commands are good, and their command is the command of love; for when spiritual and celestial love commands, then the Lord commands." (5000. See also no. 5001.)

     From this Divine Teaching it is clearly to be seen that the love of ruling is either the highest or lowest of all loves. And according to the order by which man becomes regenerate, it must follow that this love with man will not be pure or holy at first, but that all the tendencies of human nature in its unregenerate state will be towards the love of ruling from the love of self. Who that thoughtfully considers all things in the glorious light of the New Dispensation can ever forget the teaching concerning that highest of all loves-love truly conjugial-that "neither with men nor with angels can any love be pure, consequently not this love." (C. L. 71.) So it is with the love of commanding or of ruling. Hear the following teaching of the Arcana Celestia 1755: "The very wish to bear rule is something of the human proprium different from the things they (the angels) receive from the Lord; nevertheless, all rule is of love and mercy, without a wish to bear rule." (See also A. C. 1900.) Again: "The love of ruling, like adultery, also has in itself hell. . . . The reason is, because the love of ruling sinks the mind into its proprium, so that it cannot be elevated by the Lord. . . . To describe the love of ruling, it is not ruling over others in one's official position, but it is desiring to rule over others outside of that, not being content with its own domain." (S. D. 6052.)

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It is surely significant that to the teaching from the Arcana Celestia just given (1755) there is added: "These things, however, being arcana of more than ordinary depth, cannot be stated, so as to be understood in a few words." To which statement we may profitably add the concluding words of paragraph 1900 of the same book, viz.: "But these observations are for those who love to think very deeply."

     But realizing that, as to his own nature, which is intrinsically evil, man loves to rule from the love of self rather than from love towards the neighbor, one asks by what means man can come to desire to rule from a heavenly love, so that the Lord may rule through him. The answer to this is, that (to use the very words of the Writings) man must acquire "a new voluntary" (A. C. 1937) or a new will; and this "new voluntary" is called "this proprium of conscience" (ibid.) This comes only by man's "compelling himself to do good, and to speak truth "; for "man is thereby gifted by the Lord with a heavenly proprium." (A. C. 1937.) This "heavenly proprium" is the "proprium of conscience."

     III.

     But what is conscience? Today, the world has no proper idea of conscience. So far as the world knows anything about it, the idea of conscience is not higher or deeper than that it is a matter of memory,-a mere reminding or awakening of some knowledge of principle.

     In the Gospel of the Second Advent, the Lord teaches: "Conscience is formed with a man of the church through the truths of faith from the Word, or from doctrine derived from the Word, according to their reception in the heart." (H. D. 131.) Further: "The real spiritual life of man resides in a true conscience." (No. 133. See H. D. 130-138.) And still further: "Conscience does not come from natural or hereditary good, but from the doctrine of truth and good and a life according thereto." Indeed, conscience is formed within man only as the result of regeneration, the learning of truths from the affection of truth, and the sincere living according to truths learned and understood; and all under an acknowledgment that those truths are from the Lord, and that He commands that they should be lived. In this case, the rational mind of man subdues his merely natural mind, and man is gifted with conscience. (A. C. 2183.)

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     And dealing thus with the question of conscience, let your minds recall that wonderful Relation appended to the chapter in the True Christian Religion on "Imputation," wherein is described the gathering together in the spiritual world of "Four Companies," consisting of politicians, scholars, physicians and clergymen, to whom the angels said that they "ardently desired to know what you thought on the subject of conscience in the world where you formerly lived" (no. 665.) After hearing the opinions of each of these companies, the angels said to each other, We perceive that no one in Christendom knows what conscience is."

     But in that "Immediate Revelation" (H. H. 1) in which the Lord has made His Second Advent, He has fully revealed what conscience is, and how it is to be attained by man. Premising your general knowledge concerning conscience, let the teaching be heard: "The influx of the angels is especially into man's conscience; there is the plane into Which they operate; this plane is in man's interiors. Conscience is twofold, interior and exterior; interior conscience is the conscience of spiritual good and truth; exterior conscience is the conscience of what is just and fair. The latter conscience exists at the present day with many, but interior conscience with few." (A. C. 6207.)

     And further, let the teaching concerning the planes into which all things spiritual and celestial from the Lord flow with man be recalled to mind; for it is written: "Without planes, that is, without conscience, it is impossible for anything celestial and spiritual from the Lord to be fixed, but it flows through like water through a sieve; wherefore, those who are without such a plane, that is, without conscience, do not know what conscience is; yea, they do not believe that there is anything spiritual and celestial at all." (A. C. 4167. The whole of the number should be carefully read.) Add to this the teaching of the Spiritual Diary 4545m, wherein, under the heading, "Concerning Order as Far as Conscience is Concerned," there are mentioned four separate planes or consciences into which influx from the Lord can flow and be received by man. They are: 1. The inmost of the rational. 2. The middle of the rational. 3. The conscience of justice and right. 4. The conscience of propriety and decorum.

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These planes can be conjoined, and the interior inflow into the exterior; and then the last plane, namely, that of propriety and decorum, is good, because it inflows from a good origin. (See also A. C. 8513.)

     Bearing this teaching in mind, as it is to be applied to the question of government, it will be seen at once that to govern rightly, man must govern by conscience, and on that particular plane of conscience which is appropriate to the uses unto which he is called.

     In each case, on whatever plane of life,-be it the priest in the church, the king in the country, the employer in his business, or the father in the home,-the one called upon, in the Divine Providence, to govern or to rule must govern or rule from the Lord, that is, by the Lord's inflowing into the plane of conscience in the individual mind, which plane is the one suitable for the exercise of the uses which the individual is called upon to perform. But, first, government from the Lord. Remember the teaching of the Divine Providence 215: "These also are they to whom dominion in heaven is entrusted by the Lord; for to them, dominion is a means of doing uses or goods, thus of serving; and when uses or goods are the ends or loves, then they do not rule, but the Lord, for all good is from Him."

     Attention should also be called to the teaching of Apocalypse Revealed 742, wherein a difference is drawn between the Roman Catholics in France and in Spain. (See also A. E. 1070; and D. P. 2574.) It is pointed out that, in the former country, they are more given to acknowledge the Pope as the head of the church, not as one governing from himself, but as one governing "from God by the Word; . . . consequently, that the interpretation of the Word is not left to his arbitrary determination alone." Such is right government. But now it has passed from the Church of Rome; and thus, as the paragraph from the Apocalypse Revealed says in conclusion:" The Divine Authority of the Word is Perverted and destroyed."

     IV.

     Dominion from self has taken possession of the vastated First Christian Church in all its branches, and it is written: "He who desires to domineer is nothing else than a hypocrite; he is not able to acknowledge the Divine in heart." (S. D. 5791.) As the opposite of this, it is stated in Heaven and Hell 213: "In the heavens, there is not given any Other government than the government of mutual love, and the government of mutual love is heavenly government." (See also A. C. 1802 and 8513.)

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As to governors in the heavens, it is declared that: "They who are such do not domineer and command, but minister and serve; for to do good to others from the love of good is to serve; and to see to it that it is done is to minister." (H. H. 218.)

     Mark well the words: "To see to it that it is done." That means business. A priest must "serve," and he must also "minister." There must be no shirking of either duty. By his teaching, he must lead by truth to the good of life. By his superintendence of all things done in the church, of which he is the head and governor, he must "see to it that it is done." Who will dare to deny him the right to fulfill this responsibility and duty? Remember the teaching of the book on the Divine Providence: "If any king were to allow his subjects to govern all things of his kingdom, he would no longer be a king, but would only be called so; thus he would have the dignity of a name only, and not of any reality. Government cannot be predicated of such a king." (D. P. 201.) As with the king, so with the priest. He is a governor "over those things among men which belong to heaven, that is, over ecclesiastical things." (H. D. 314.) His first duty it to teach men the way to heaven; to declare the Law of the Lord, as made known in the Revelations of Divine Truth. Thus he "does good to others from the love of good." In this way he serves. But he is also to "see to it that it is done." And how can he do this, unless he has the governance over the things in the church which are done for the purpose of Divine worship and instruction, and also for the due administration of the Holy Sacraments!

     Brethren, I appeal to you as to whether it is not the duty of the laity, which they owe alike to the Lord and to His representative in the holy office of the priesthood, so to compel themselves to the recognition of and compliance with the Divine Law of the Church that they support the clergy of the Church with all their power in their rightful fulfilment of their duties as "those in authority who are placed over the things among men which belong to heaven." The Lord, in His opened Word, calls for this service on the part of the laymen of the Church. In the past, the institutions of the Church have flagrantly sinned against the teaching of the Church in this respect.

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Think of what it means, if your priest and pastor be not a governor of the Church over which he is set! Why should it he assumed that he will act from the love of self? Must it be more so in his case than in yours? Have you never heard or read of lay- men who have acted, not from the love of the neighbor, but from the love of self? Priests have erred in the past, and will err again. But that is only "like priest, like laymen." The priest has to get his regeneration in the exercise of his use. Therein he will make his mistakes, and the laity must put up with it, within reason. How much does the priest have to put up with in his dealings with the laity?

     Among the many institutions of the New Church, the Academy of the New Church and the General Church of the New Jerusalem are the only two which have endeavored to ultimate the doctrine of the priesthood as to the government by conscience. In a remarkable Address on the subject of the Relation of the Clergy to the Lay Council, the late Bishop Benade said, inter alia: "The priest must not tell the lay council what to do, but he must teach the truth relating to the end proposed, and let the lay council digest it for application." Then, in these later days, the present Bishop of the General Church of the New Jerusalem, the Right Rev. N. D. Pendleton, has a fine sermon on "Government by Conscience" in NEW CHURCH LIFE for June, 1893.

     I have not the least desire here and now to antagonize any members of other "Schools of Thought" in the New Church. I appeal to you all as New Churchmen, and only as such; and I urge, with all the force at my command: Let the New Church rise to its responsibilities and duties. Let it recognize the order underlying the formation of the Church. Let it remember the teaching of the Lord at His Second Advent, as given in the Arcana Celestia 5703: "When the Lord is present, then all things are arranged into order by His presence. The Lord is order itself; therefore, where He is present, there is order; and where order is, there He is present."

     Elevate your thought, I beseech you, concerning the priesthood, as the Lord's office among men. Let influx from on high flow into receptive planes of conscience within your minds-consciences formed by the truths revealed-and so realize, as to their soul or internal sense, the meaning of the Divine words: "One is your Master, even Christ, and all ye are brethren."

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NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     REASONS FOR A NEW CHURCH VERSION OF THE SCRIPTURES.

     As before recorded in these pages, Mr. George Marchant, of Australia, has offered to provide the financial means for the translation and publication of a New Church version of the Scriptures. His reasons for desiring to support this undertaking were set forth in a letter addressed by him to the Presidents of Conference and Convention in August, 1929, and now printed in THE NEW AGE (Australia) for May, 1923. We are moved to quote two paragraphs from this letter, because they embody a view which has become the dominating one in the Conference and Convention with respect to the relation of the Writings to the Old and New Testaments. Mr. Marchant, among many other reasons for his proposal, has this to say:

     "The thought is this: The New Church has a definite knowledge of what constitutes 'The Word of the Lord.' We believe there are 34 books in our present Bible that constitute the 'Divine Word." Let us have these 34 books correctly translated, and launched upon the world in an attractive and cheap form as the 'Word of the Lord' or 'The Divine Word.' A properly drawn up introduction, giving the why and wherefore would make our case clear. This is a bold move and would cause surprise, and be startling to many, no doubt, but it would usher in the distinctiveness of the New Church as nothing else could.

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     "This 'Word of the Lord' could be used in all our churches and families, and would be clear and decisive and not mixed, as at present, and before long the remaining portions of the Bible would come to be regarded by the world generally as we regard the writings of Swedenborg-as subordinate to and explanatory of the 'Word.' The 'Word' must be separated from and exalted above all human productions, and thus enable the Lord to fulfill His promise, 'And I, if I be lifted up from the earth, will draw all unto me.' No other body but the New Church can perform this exalted work." (pp. 3, 4.)

     A very obvious comment presses for utterance: If we go before the world declaring that we believe only 34 books of the Bible to be the "Word of the Lord," will we not be asked at once for our credentials? And if, in attempting to make a "clear case," we cite the writings of Swedenborg as the source of our "definite knowledge of what constitutes 'The Word of the Lord,'" when yet we hold those writings to have no more standing in court than the very books of the Bible which we would rule out as "human productions," need we doubt that the world will regard it as a "bold move," which will "cause surprise, and be startling to many?" To what folly are we reduced, when we must claim to determine the canon, of Holy Writ by books of mere human authorship!

     But Mr. Marchant presents the chief legitimate reason for a New Church version of the Scriptures, when he foresees that such a "Word of the Lord" would be "used in all our churches and families, and would be clear and decisive and not mixed, as at present." This would indeed "usher in the distinctiveness of the New Church as nothing else could,"-provided such churches and families were in the acknowledgment that the Lord alone, in His Second Coming, had revealed the genuine canon of His Word.

     In connection with this subject, our attention has been called to an item of historical interest which appeared in THE NEW AGE for March, 1890, over thirty-three years ago. It reads:

     "Four copies of 'The Word of the Lord,' the American New-Church Bible, containing only those books which have the internal sense, are now in Victoria. One of them is the property of the Governor of the colony." (p. 9.)

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     Referring to this statement, the Rev. Richard Morse, of Sydney, writes us: "I believe that one of these copies, which I had rebound, is the same that has been used on the altar in our society since its inception."
ARK AND THE FLOOD TO-DAY 1923

ARK AND THE FLOOD TO-DAY       H. S       1923

     The July issue of the NEW-CHURCH REVIEW contains an article entitled "The Mood of Convention, 1923" by the Rev. William F. Wunsch, and I notice in his comment on the recent meeting of the General Convention an amused reference to the presumably deluded persons who "think of our church body as an ark on a vast waste of irreligion and no religion," as though the Gospel itself had not specifically foretold that "as the days of Noe were, so shall also the coming of the Son of Man be." (Matt. 24:37.) But Mr. Wunsch feels that we ought to take our place in the forefront of this great new age, which is sweeping triumphantly forward without regard to the New Church Specific and its Heavenly Doctrine.

     Now this is exceedingly flattering and satisfactory when one is in the midst of the exhilarating self-confidence of the "liberals" or "progressives" of our day. I know it well. But there could be no error more fatal to the New Church. For this great progressive and liberal new age is not founded upon the rock of a belief in the Virgin Birth and the Divinity of Christ. These it specifically denies. And its rock foundation is the belief in the sufficiency of self-derived intelligence to discover and establish all truth. But we know, and can plainly see, that the great foundation truths of religion can only be given by the Lord Himself out of heaven, as declared in such statements of the Writings as the following:

     "No one can be regenerated unless he know such things as are of the new life, that is, of the spiritual life. . . . These things no one can know of himself; for a man takes in only those things which have come by the way of his senses. From these he has procured to himself a light which is called natural light (lumen), from which he sees nothing but the things of the world and of self, and not those of heaven and of God. These he must learn from Revelation;-as that the Lord, who is God from eternity, came into the world to save the human race; that He has all power in heaven and on earth; that the all of faith and the all of charity, thus the all of good and truth, is from Him; that there is a heaven, and that there is a hell; that a man is to live to eternity, in heaven if he has lived well, in hell if he has lived evilly." (H. D. 177; see 118.)
     H. S.

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NEW GENERAL CHURCH PERIODICAL 1923

NEW GENERAL CHURCH PERIODICAL              1923

     TLHAHISO EA TS'ENOLO EA KEREKE E NCHA. (The Expositor of the Revelation of the New Church.) Editor: Rev. Theodore Pitcairn. Editorial Staff: Messrs. F. W. Elphick and George Mokoena. We take pleasure in welcoming this latest entrant to the growing list of periodicals in the General Church,-an 8-page magazine, the first number of which appeared in March, and three issues of which have now come to hand. Published at Alpha Farm, Orange Free State, in the interests of the South African Native Mission, its pages are to be devoted in part to translations of the Writings into the Sesuto language, and will also "discuss and interpret all matters relating to the application of faith to life in the light of the Revelation given to the New Church." An opening editorial states: "We wish it understood that literary contributions in the form of short articles or letters, whether in English or the native tongue, will be heartily appreciated. Communication of thought is one of the many ways in which a steady love and an enlightened understanding of the principles of the New Church can be cultivated." While the numbers before us are mainly in Sesuto, there are portions in English, and in course of time Zulu will also be used.

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON NO. 1.-REVIEW OF GENESIS.
Do not attempt to teach chronology to the younger children. They should know that Genesis is the first book of the Written Word; it is the book of "Beginnings." A few things well memorized will serve as boobs to hang knowledges on in later years. Thus Genesis tells about:
Creation,
The Garden of Eden,
The Flood,
Abraham,
Isaac,
Jacob,
Joseph.

     A few names should be memorized in groups:

Adam-Eve; Cain-Abel;
Noah-Shem-Ham-Japheth;
Abraham-Sarah; Ishmael-Isaac;
Isaac-Rebekah; Jacob-Esau;
Jacob-Laban
Jacob-Rachel-Leah ;
Reuden, Simeon, Levi, Judah; Dan, Naphtali, Gad, Asher; Issachar, Zebulun; Joseph, Benjamin.
Joseph-Pharaoh;     
Ephraim-Manasseh,

     With older children, some chronology, or an idea of the sequence of events, is important. Abraham lived about 2000 years before Christ. Young children are interested in all the particulars of each story, and do not grasp generalizations; but some well-fixed memorizations, such as are shown above, Will lay the foundation for generalizing afterwards. Older children, however, should be led into generals to some extent.

     The first eleven chapters have wide application, even to the world as a whole.

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The Garden story describes the first knowledge of the Lord with men, and the first Church in the world. After the Flood, it tells of the spreading of that knowledge throughout the world, and of the second great Church. This Church had a written Word, which we call the Ancient Word, and from which the Lord caused Moses to copy these chapters into Genesis. (T. C. R. 279, S. S. 101-103.)

     The story of Abraham and his family, which occupies the rest of the book, shows especially the Lord's dealing with individuals; how the Lord instructs each one according to his needs; how the one who hears obeys to the best of his ability, and how the Lord leads him through life by the constant workings of His Divine Providence, protecting from evils and leading into good.

     The Lord's leading of the individual intends the eternal welfare and happiness of that person; and at the same time a blessing and benefit to all people. The Lord gives blessing and happiness to the whole human race through every true and useful man.

Abraham, ch. 12:3; 18:18, 19; 22:18
Isaac, ch. 26:4, 5
Jacob, ch. 28:14

     Beginning with Abraham, the Land of Canaan is central. It was promised to Abraham and to his seed; and though the story ends in Egypt, it looks back to Canaan as the homeland. Canaan signifies Heaven.

     LESSON NO. 2.-REVIEW OF EXODUS.

     Exodus tells about the Growth of the Family of Jacob or Israel into a Nation; and about Moses, the greatest Israelite.

     Principal subjects:
Oppression in Egypt,
Life of Moses in Egypt and Midian,
Return of Moses, and the Plagues,
Deliverance of the Israelites,
Manna to eat and Water to drink,
War with Amalek, and a Captain,
Judges for Government,

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The Law-The Commandments,
The Tabernacle,
The Priesthood.

     A few names should be memorized:

Moses-the Daughter of Pharaoh;
Moses-Jethro-Land of Midian;
The Red Sea-Pharaoh's Army;
Moses-Aaron-Miriam;
The Mount of God-Horeb-Mount Sinai;
Moses-Joshua, his minister;
Aaron, the High Priest;
Mt. Sinai-The Law-The Tabernacle.

     Read again the notes on the review of Genesis. Though several generations separate the Exodus story from Genesis, there is a continuity of the one story with the other. Exodus looks forward to the Land of Canaan, and tells how the Lord led the descendants of Abraham and Jacob back to that Land. Canaan is thus interiorly central in the events of the story, though none of them occurred in that Land. Egypt and Mt. Sinai are the places central to the events.

     In the record of the deliverance and organization of the Israelites, we are shown the working of the Lord's Providence with large numbers of men, with a whole nation. When a nation receives its Law from the Lord, and lives according to it, and learns to love and worship Him, not only is the nation itself blessed, but every individual therein is greatly benefited, and also all other nations and peoples.

     Moses was born about 1530 B.C., and lived to be 120 years old. The flight of the people from Egypt occurred about 1450 B.C. The Divine Presence and Providence with His people is shown in many instances in Exodus: In. the Plagues (9:4-7, 26; 10:23; 11:7; 12:23, 36); The Cloud and Fire (13:18, 21, 22; 14:19-20); The Red Sea (14: 26, etc.); Water (15:25; 16:4 etc.; 17:5-6.)

     It may be noted in connection with this story that the Lord's Providence is always working to lead men out of bondage and into freedom, out of disorder into order, out of chaos into a highly perfected organization, out Of ignorance into intelligence and wisdom, out of evil into a life that is true, goad and happy.

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     LESSON NO. 3.-THE PRIESTHOOD. (LEVITICUS 8, 9 AND 10.)
Analysis:
Commanded and Established by the Lord          ch. 8:1-5
Holy Garments and Anointing               6-13
Sacrifices of Consecration                    14-30
Seven days' Service in Tabernacle                31-36
Aaron's First Sacrifices                    ch. 9:1-21
The Blessing and Consecration               22-24
The Sin of Nadab and Abihu                    ch. 10:1-7
The Duty of Priests                         10-11

     Selection should be made from the many different things involved in this lesson, according to the age and state of the children.

     The things here described were done at the Tabernacle immediately after its erection, which is described in Exodus 40:12-15, where we find the general command that is carried out in the present lesson. See also Exodus 29 for the particular directions, and Exodus 28 for the detailed description of the priests' garments.

     It is the Lord who establishes the Priesthood, so that men may know the Lord and worship Him, and look forward to life in heaven. (8:5.) The Priesthood is for the administration of Divine things among men, and for government in the Church, which is the kingdom of the Lord on earth (H. D. 319, 322, 314.)

     These are three degrees or orders in the Priesthood. At the beginning, Aaron was the High Priest, and wore the special garments of that office. (8:6-12.) His sons Were the second order of the priests (8:13); and the other men of the Tribe of Levi, called Levites, were the subordinate priests. (Numbers 1:47-53. See A. C. 10,1017.) In the General Church, the three orders are called respectively, Bishops, Pastors, Ministers.

     The Priesthood embodies and sets forth the difference between Divine or Holy Things and secular or profane things; also the difference between good and truth from the Lord and evil and falsity from men. And it teaches the Word, and all Divine Revelation, which is the Lord's Law. (10:11.)

     Aaron had four sons. (10:1, 6, 12.) The priests were to burn incense every morning and evening (Exodus 30:7-9), and the fire for it was to be taken from the sacred, perpetual fire on the great altar in the court.

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The strange fire, in the internal sense, represented the effort to worship the Lord from an unholy love, and that kind of worship is hypocrisy and profanation; therefore, the Lord could not tolerate the use of strange fire. Holy love is love to the Lord and charity. (Micah 6:6-8; Matt. 5:23-24; Ezek. 33:31; Isa. 29:13; Matt. 6:5-6.)

     The various acts of inauguration may be studied in detail. They are all representative of things that must always be done, if we would serve the Lord rightly in worship and life.

     Preparation (8:6-13) involved: 1. Washing, which meant removing all the unclean, unholy, and selfish from the life, that the heart might be pure. 2. Garments, which signify all the truths of the Word that are to clothe and adorn the mind. 3. Anointing, which means love from the Lord filling the spirit, making a man truly happy, because truly good and holy. (See Psa. 133; 23:5-6; Exodus 39:22-33)

     Consecration (8:14-30.) 1. Sin Offering, which signifies Repentance from evil, and prayer for Forgiveness. 2. Burnt Offering was for Praise of the Lord and Thanksgiving. 3. Consecration Offering was the Ordination of Aaron and his sons into the Priesthood. The putting on of blood (vs. 23-24), and the filling of the hands (v. 27), especially meant that they were prepared to enter upon the duties of the priest's office. (A. C. 10019.) Moses officiated throughout, because the Lord had appointed him the first great leader of the Israelites; and thus it was from the Lord. (Ex. 3:10, 4:16.) And Aaron could not act as a priest until after these Consecrations were finished. The new priests kept watch in the Tabernacle, and were separated from the people for a week (8:31-36), to complete the consecration and emphasize the distinct position of the priesthood in the nation.

     Performance (ch. 9.) One week later Aaron began the regular Sabbath sacrifices: 1. a Sin Offering and a Burnt Offering for himself; 2, a Sin Offering and a Burnt Offering for the people, meaning, as before, Repentance and Forgiveness, Praise and Thanksgiving; 3. a Peace Offering, to mean the freedom and happiness of heaven; and 4, a. Blessing upon the people. The whole was accepted and confirmed by the Lord. (9:23-24.)

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     LESSON NO. 4.-THE VALUE OF RELIGION. (LEVITICUS 26.)

Analysis:
Two Commandments               ch. 26:1, 2
The Blessing of Religion           3-13
The Curse of Irreligion          14-39
Repentance                    40-45

     To acknowledge and worship the Lord alone, and to live according to His commandments, are what make religion, and the heavenly life; wherefore, these essentials are set forth in the beginning of this chapter, in the first three verses. Verses 1 and 2 recall the first three of the Ten Commandments and the first Great Commandment, and have the same meaning,-that the Lord alone is to be loved and worshiped as God.

     It is necessary-and it is also good-for us to have a special time and place for worshiping the Lord, where He may dwell. And so the Lord has specially provided for us Sunday and the Church. We have a sacred place in ourselves, where we think about the Lord, and where we keep His Name, so that it will not be profaned, where we love to think that He comes very near to us-into our own hearts. He makes a Sanctuary for every one of us, and it must be reverenced (v. 2.)

     Religion is to shun everything evil and false, and to do what is right, because the Lord has so commanded. This principle, with the rest of the Ten Commandments and the Second Great Commandment, is involved in the remainder of this chapter from v. 3, but the effects of obedience and disobedience are there made prominent. With the people of Israel, religion was utterly practical, because they regarded only earthly benefits and punishments; but the things described here are expressive of the greater rewards and blessings of heaven, and of the more terrible punishments suffered in hell. Note: Plenteousness (vs. 4, 5), Safety (vs. 6-8), the Nearness of the Lord (vs. 11-12), Freedom (vs. 13). The "evil beasts" and "enemies" (vs. 6, 7, 8, 17, 22, 32) are evil spirits,-destroyers and deceivers, who would make our lives desolate by destroying every sacred and heavenly thing (vs. 31, 32, 37, 38. See C. L. 13-15, and 79 at the end; and H. H. 229, 550, 577:3.)

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     When men have done evil, the hope of heaven is restored to them through turning again to the Lord, confessing to Him, humbling themselves to obey, and leading a new life (vs. 49-41.) In. this there is a renewal of the Covenant (vs. 42, 45.) The Covenant is, that all who hear the Word spoken by the Lord, and live according to it, will receive the blessings and happiness of life in heaven. (Ezekiel 33:14-16, 19; Luke 15:11-32.)

     It is not harmful for children to think of rewards in looking toward heaven, or to think of the Lord as punishing the wicked; for they are not yet in rational ideals, but in external appearances, and the Letter of the Word is written in such appearances for the sake of those who are in simple ideas. (S. S. 40.)

     LESSON NO. 5.-NUMBERING THE PEOPLE. (NUMBERS 1.)
Analysis:
The Numbering Commanded           ch. 1:1-4
Heads of Tribes Appointed to Assist      5-16
The Taking of the Census               17-19
The Count according to Tribes          20-48
The Levites Excepted, and Why           47-54
Order of Encamping and Marching          ch. 2:
The Levites Numbered               ch. 3:14-18, 39

     It should be noticed by teachers that the Book of Numbers has three distinct portions: 1. From the beginning to ch. 10:10, the people are still at the foot of Mt. Sinai, for a period of twenty days, during which they were completely organized for their journeys. 2. Chs. 10:11 to 22:1, the Wilderness journey from Sinai to the plain of Jordan, something over thirty-eight years. 3. Ch. 22:2 to the end of the Book, in a stationary camp beside Jordan.

     The numbering was done for purposes of order, organization, and preparation. To number, in the internal sense, means to examine to see how things are, and to put in order and arrange. The preparation was for orderly marching and camping in the desert while journeying toward Canaan (ch. 2); for taking possession of the Land and driving out the evil nations there (1:3, 45); for living in the Land, through effective application of all the Laws that the Lord had given; for worship of the Lord, and the care of the Tabernacle, through the ministrations of the priests and Levites. 54; 2:33, 3 and 4.)

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     The arrangement of the Camp (ch. 2) is a useful study in connection with the idea of "numbering" as preparation for heaven. The camp, with the Tabernacle in the middle, representing heaven. (1:52-53.)

     In simple ways, children can be taught the need of examining to see what is right and wrong, so that wrong may be removed and right strengthened; and, in general, the necessity of order as a preparation for life here and hereafter; but especially the need of preparation for warfare. There are enemies in the Land who must be driven out; spirits, evil and false, who must be conquered; things wicked and deceiving to be cast out of our hearts and minds. Warfare is mentioned fourteen times in this chapter. The separate numbering of the Levites (1:47-50; 2:33; 3:14-16, etc.) teaches the need of preparation for worship, and for order and carefulness in everything holy.

     LESSON NO. 6.-DEDICATION OF THE ALTAR. (NUMBERS 7.)

Analysis:
General Exhortation          ch. 7:1-11
Judah's Offering          12-17
Issachar's Offering          18-23
Zebulun's Offering           24-29
Reuben's Offering           30-35
Simeon's Offering          36-41
Gad's Offering          42-47
Ephraim's Offering          48-53
Manasseh's Offering          54-59
Benjamin's Offering          60-65
Dan's Offering          66-71
Asher's Offering          72-77
Naphtali's Offering          78-83
Resume                84-89

     The leading thought of this chapter is the dedication of all our faculties to the Lord.

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By the various things that were presented to the tabernacle are represented, in general, all our affections in a complete series. The same offering was given by each tribe, showing that there should be complete dedication to the service of the Lord on every plane of life.

     The order in which the Tribes are mentioned here is the same as the order in which they encamped around the Tabernacle, and the order in which they marched in times of peace. The four groups of three names each, on the east and south, west and north, represent the celestial heaven, the spiritual heaven, the celestial-natural, and the spiritual-natural heaven, respectively. Thus the offerings from all of the tribes represent the complete worship of the Lord.

     A practical application of this is, that we first throw all our energy directly into worship of the Lord; this is the celestial. Second, into the study of Divine Revelation; this is the spiritual. Third, the love of the Lord in our daily life; that is, thought concerning Him while we are doing our uses; this is the celestial-natural. As for example, "I will do this, because the Lord wants me to do it, and I will not do that, because the Lord has forbidden it." Fourth, the love of the neighbor in the daily life, which is the spiritual-natural. Point out kindnesses that may be done to companions, and other like things.

     There were six gifts presented to the Tabernacle. The first three were permanent; the last three were used at the time of gift. The first three represent the permanent forms of religion, and consisted of a silver charger or platter representing the good derived from the Lord, a sliver bowl representing the spiritual things from the Lord, and a golden spoon representing the highest gifts from the Lord. The same three things are represented by the gold, the frankincense and the myrrh, given by the wise men to the Lord. The last three gifts were three kinds of sacrifices, namely:

     1. The whole burnt offering, which signifies the perpetual love of the Lord, and the desire to regenerate because of Him.

     2. The sin offering, signifying repentance and the beginning of regeneration.

     3. The peace offering, the reward of repentance, which is peace from evils that have been shunned as sins against God.

578


EFFECTIVE DOCTRINAL CLASSES 1923

EFFECTIVE DOCTRINAL CLASSES       LIFELONG MEMBER       1923

Editor of NEW CHURCH LIFE:
     The article on "Doctrinal Classes," by the Rev. K. R. Alden, appearing in your June number, attracted my attention; and as I am much interested in that subject, perhaps a few words from a layman's point of view will not be inopportune.

     I, too, have felt a longing to have some method introduced whereby the classes could be made more "vital and interesting," especially to the young. There are so many small circles where the young people really get no practical and living teaching from the Writings, except on the occasional, long-separated, visits of a minister. And then they are given one evening of very particular and intensive instruction on, perhaps, a few lines or paragraph from one of Swedenborg's Writings. Then, for many weeks to come-nothing! If they had the privilege of such instruction often, say every week, it would be different; but when so little ground is covered, at such long intervals of time, the continuity is broken; they forget, and interest flags, especially when they feel no incentive to read for themselves.

     As Mr. Alden says, "the times have changed," and we must adapt ourselves to the new state of things. In our own small class, I have noticed a marked growth of interest whenever some popular topic-one in which we are liable to be misled as to our religious views and life has been taken up, and the true view set forth from the Writings, together with the opposite falsity, so that one can see clearly what to avoid. Such teaching applies to one's everyday life, and holds the interest.

     With regard to lessons taken from Swedenborg's Books themselves, it would seem as though they would be made more attractive, more gripping, if the Book were divided into as many sections as there are ministerial visits during the year; then a synopsis of each section prepared, picking out the strongest points that bear most directly upon our actual life, weaving them together, and at the same time recommending the reading of parts of that section, so that the readers may come prepared with questions upon points not understood, which are to be brought forward at the next visit of their pastor.

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This method would encourage and create an interest in the reading of the Writings, and might be the means of forming a habit of so doing. At the end of the year, there could be a distinct conclusion of those lectures or lessons, and a new series announced for the following year, on another book or subject, thus giving the class the feeling that something had been accomplished, finished.

     There is another way that seems to be effective in holding the interest, and that is to have one subject for all the meetings during a pastoral visit, giving a broad, comprehensive view of that subject, while not going too deeply into details. We have noticed that it keeps the listeners more on the alert, and ready to ask questions.

     Hoping that I have not taken up too much of your valuable space, and that some improvement will develop in this line, I subscribe myself an interested
     LIFELONG MEMBER.
SALVATION IS OF THE DIVINE MERCY 1923

SALVATION IS OF THE DIVINE MERCY              1923

     "It is plain from many things that the Lord saves man from mercy solely. And that He does not demand any praise and rendering of thanks for His Divine benefits, is evident from the state of souls, spirits and angels, to whom is granted to think, say and do nothing, unless the Lord permits or gives leave. . . .If a spirit purposes to give thanks, he can by no means do so, except from manifest permission and leave; thus it is from the Lord." (Spiritual Diary, 2098.)

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TREASURER'S REPORT 1923

TREASURER'S REPORT       H. HYATT       1923

     GENERAL CHURCH OF THE NEW JERUSALEM.

     AS OF AND FOR THE ONE MONTH ENDING JUNE 30TH, 1923.

     GENERAL CHURCH FUNDS.
Assets.
Investments                          $10,404.56
Cash on Hand                         533.70
Total Assets                         11,028.26
Deficit, June 30th, 1923.                568.87
                              $11,597.13
Expenditures.
Deficit, May 31st, 1923                $742.65
Cash Expenditures                     875.34
Total Expenditures                     1,61799
                              $1,617.99

     Liabilities.
Endowment                              10,988.28
New Church Life Subscriptions Paid in
     Advance, Net                     608.85
Total Liabilities                    11,591.13
                              $11,591.133

     Cash Receipts.
Cash Contributions to General Uses           $891.24
Weekly Sermons                    3.50          
General Assembly, 1923                5.00
Sundries                          1.50
Interest on Investments                59.62
New Church Life Subscriptions Paid      88.26
Total Cash Receipts                    1,049.12
Deficit, June 30th, 1923               568.82
                              $1,617.99

     Respectfully submitted,
          H. HYATT,
               Treasurer.

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Church News 1923

Church News       Various       1923

     RIO DE JANEIRO.-A brief review of issue no. 5 of A Nova Igreja appeared in the Life for February, 1923. On the eve of my departure for Brazil, I have received no. 6, for July-December, 1922, and no. 7, for January-March, 1923.

     The following news notes from both will be of general interest:

     "Baptism: On Christmas day, Srs. George Henry Leonardos and Hugo Dutra Hamann were baptized.
                              
     "Holy Supper: The Rev. Henry Leonardos, assisted by the pastors Carlos Braga and Joao M. Lima, administered the Holy Supper on Christmas Day to 31 of our brethren.

     "Betrothal: On Easter Sunday, the betrothal of our brother, Hugo Hamann, to Leila Leonardos, daughter of the president of our society, the Rev. Henry Leonardos, was solemnized. The marriage ceremony will take place on May 1st at the home of the bride.

     "The New Hall of Worship: Since February to, our society has been installed in its new quarters, Prata da Republica, no. 58, first floor, beside the prefecture. As compared with the former hall, the new one has the advantage of being reposeful. In the other, the street noises were at times so loud as to drown the pastor's voice. But here there is complete silence, nothing interfering with the hearing of the sermon. After the completion of the arrangements, set on foot by our indefatigable president; we shall have quarters much superior to the former ones, while awaiting in comfort the erection of the first temple of the New Church in Brazil.

     "Visitors: Bearers of a letter of introduction from our esteemed friend, the Rev. E. E. Iungerich, we had the pleasure of receiving Sr. and Sra. Samuel S. Lindsay, of Pittsburgh, Pa., who were present at our church worship. Sra. Lindsay is a niece of the late lamented John Pitcairn. They and their children have been noted in the General Church for their zeal and single-heartedness. It was a great delight to bid them welcome and a pleasant stay in our midst."

     On May 1st of this year,-the twenty-sixth anniversary of their own wedding, and the first of their daughter Donna Alice and Dr. Silon Lima,-Sr. and Sra. Leonardos celebrated the marriage of their younger daughter Leila to Sr. Hugo Hamann. The event was a brilliant social occasion, and was very extensively commented on in the Rio papers, many of which published illustrations from photographs taken of various phases of the celebration. One publishes Sr. Lima's address on "The Happiness of Marriage" read by Sr. Leonardos at the ceremony. The Imparcial heralds its front page account: "White-Rose. A Sumptuous and Original Festival. The Second Marriage Celebrated in Brazil by the Church of the New Jerusalem. The Symbolism of Carnations and Roses." It continues in a eulogistic style, describing the beautiful Scriptural associations of the name "New Jerusalem," and the high spiritual qualities of the teachings of Emanuel Swedenborg. The Jounal do Commercio speaks with praise of the beauty of the ritual in which each plighted faith to the other, and of the appreciative interest that the sermon evoked among the glittering assemblage. I take pleasure in translating it in full, I not only to give an idea of the courage and earnest conviction with which this priest of the General Church proclaimed the Heavenly Doctrine before a general audience, but because of its own intrinsic value and interest. [See elsewhere in this issue.-EDITOR.]

     In a letter dated May 28th, Sr. Leonardos writes: "The discourse delivered on the occasion of my daughter's wedding continues to be a topic of conversation. Many persons of the world have come to congratulate me, and I have received a variety of letters from the interior [of Brazil], asking questions about the doctrines revealed by Swedenborg.

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They were all pleased with it, except Sr. Levindo C. de La Fayette, who was impelled to publish an article in the Jornal de Commercio, which I am sending you. . . .The Catholic brotherhood has also spoken much about the "New Jerusalem." They are stirred, because they now begin to consider us an element not to be despised."

     Sr. de La Fayette, in his article, states that his "Geral Associaao" was legally established in June, 1898, and that he publishes a journal called A Nova Jerusalem. This "true Church of the New Jerusalem," he says, "was introduced into this country under the Divine auspices of our Lord, who appeared in visions to me on diverse occasions when I was Chancellor of the General Consulate of Brazil in Paris, from 1890 to 1892, and these facts are known in the societies of the New Jerusalem in all the world." He then states that the recently published notices about a gorgeous wedding celebrated under the auspices of the New Jerusalem had no connection with his "Geral Associaao," and that the public should be well-advised of this fact. He concludes with the statement about his own association, that "it is genuinely national, and therefore Latin, and will not allow itself to be tied to a post as a milch cow for Angle-Saxons!"

     Sr. Leonardos also includes a clipping of the following article from the Jornal Ultvamontano, the great organ of the Catholic Cardinal. It reads as follows:

     "The New Jerusalem. Rio de Janeiro had a grandiose manifestation of this curious heresy. The Church of the New Jerusalem was founded in the middle of the eighteenth century by the stupendous genius of Swedenborg, when, after having written admirable and numerous scientific and literary works, and having made interesting studies and observations in the natural sciences, he fell into a deplorable madness and a morbid mysticism, supposing that he was sent by God, and enjoyed intercourse with spirits and angels for the purpose of founding a new religion. This illustrious Swede was, therefore, the precursor of modern spiritism, propagating his visions and hallucinations, and Condensing them into what he termed the 'New Jerusalem.'

     "It is this which has produced a group of disciples here, chiefly among intellectualists dominated by indiscrete curiosities, and ignorant of the foundations of our Catholic Religion. It seemed to us to be a sect merely suited for a lettered and erratic aristocracy, and not for the common people, nor for plutocrats and those who dwell like nabobs. It was with surprise, therefore, that we read about the rich and sumptuous celebration of the marriage of the daughter of a priest of the New Jerusalem, a most opulent business man, one of those 'kings of republics,' as Daudet called them.

     "In a fairy-like residence, and with a luxury and pomp which calls to mind the dazzling palaces and enchanted feasts of the Arabian Nights; with a cortege of several dozen young men, and so many young ladies luxuriously attired; and with an elaborate ceremonial; the father of the bride, who was also the priest, celebrated the union under the rigorous ritual of the New Jerusalem. He thereupon delivered a stupendous discourse, which was an exhaustive course in Swedenborgian mysticism, and an apology for his Church. If the oratory of this priest and father did not succeed in illuminating the brains of the listeners, the illumination of the building, the cascades, and the gardens by thousands of electric lamps was in compensation a dazzling success.

     "Considering the luxury and opulence of this preacher of a religion, there comes to mind the contrast between him and the precursor to Jesus. Referring to John the Baptist, and addressing those who had gone to hear him, the Savior said: "And what went ye out for to see? A reed shaken by the wind? A man richly dressed? No. For those dressed in soft clothing dwell in kings' palaces."

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He is, therefore, neither prophet nor priest, but can only be a king of a republic. Such do not draw multitudes to turn them away from Christ, the Father of the poor, who was born in the station of a carpenter.

     "Enough said! Swedenborgian theosophy will not take to the New Jerusalem those who are well sheltered in old Rome."
     E. E. I.

     COLCHESTER, ENG.-On February 11th, Mr. Kesniel C. Acton, of Bryn Athyn, paid us a visit and gave a most interesting account of his journey. Some weeks before, in company with the Rev. Theodore Pitcairn, he had crossed the Pacific to Japan, and thence to China and India, where Mr. Pitcairn left him for South Africa, while Mr. Acton came to Europe by the way of the Suez Canal, and was now about to complete his globe-circling trip by sailing for America. Visitors from other centers of the Church are very helpful and stimulating. May the stream in our direction be an ever-increasing one!

     This report is written on June 27th. During recent months, our Pastor has ministered to our spiritual needs very efficiently, his expositions of the Word in worship, and his doctrinal classes, being of a very interior nature, dealing particularly with the doctrine of the Lord. This has been deeply appreciated. We all greatly regret the accident which has prevented our friend, the Rev. Albert Bjorck, from taking any part in the work of the church, and this at a time, too, when our Pastor has been seriously ill. Mr. Tilson very kindly conducted the services on two occasions during the month of June.

     Our Pastor resumed his duties on July 8th, and our friends will be glad to know that a month's vacation at Criccieth in Wales has in large measure restored his health. Mr. Bjorck is also making slow progress towards recovery, and we trust that he will be able to attend the forthcoming British Assembly.

     On the afternoon of Sunday, June 3d, the wedding of Mr. Conrad Howard and Miss Bertha Motum was celebrated at the hall of worship, our Pastor officiating. The service in the morning was a beautiful prelude, the lessons being particularly appropriate, and including the Memorable Relation describing a marriage in heaven. The sermon set forth the spiritual meaning of the Lord's words that "in heaven they are neither married nor given in marriage." The ceremony opened with the singing of Psalm XIX. The bride and bridegroom then entered, accompanied by Miss Edna Motum as bridesmaid and Mr. Norman Motum as best man. The bride was attired in white satin charmeuse with veil, and carried a bouquet of red roses. The reception was held at the home of Mrs. Rey Gill, and was attended by about 60 persons. Telegrams of congratulation were read, including messages from "Alpha" farm in South Africa, and from Mr. and Mrs. Wilfred Howard and other friends in Bryn Athyn. When Mr. Norman Motum, as toastmaster, proposed the "Bride and Bridegroom," the latter made an excellent and characteristic response. Mr. Howard, Senior, added appropriate remarks, and a fine speech by our Pastor brought this festive occasion to a close, after which the happy couple departed for London, and thence to their new home at East Grimstead.

     Owing to the absence of our Pastor, the society held no Nineteenth of June celebration, but the happy suggestion was made that we observe the Day by making a journey to our friends at Great Saling, Messrs. W. E. Everett, N. Motum, and families. About twenty left Colchester at 2 p.m., in char-a-bane by road. The weather was delightful, and it was a mutual pleasure to get together for a few hours, and to meet our friends in their new home and surroundings. We took tea together in the old time garden, in the shade of an ancient tree. It was not a Nineteenth celebration in the usual form, but we all agreed that it was an excellent substitute.
     F. R. COOPER.

     LONDON, MICHAEL CHURCH.-On Monday, May 26th, a very delightful wedding took place at this church, the Pastor officiating.

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The bride was Miss Gladys Pickering, and the bridegroom, Mr. Dudley Leighton Jesseman, third son of Mr. and Mrs. D. W. Jesseman, of Tooting, who have long been members of the congregation of Michael Church. The service was a very impressive one, and a strong sphere of affection prevailed, called forth the more by the distinct and earnest tones of the bridegroom and the bride, as they made the required responses to "pledge their faith and plight their troth, each to the other," and by the Pastor's short and simple, yet telling address, in which they were exhorted to "love each other, support each other, bear with each other." Both appeared so entirely ready to obey these injunctions! The chancel was beautifully decorated with flowers, and as the happy pair stood under an arch of palms, the bride's elegant dress of ivory white was seen to perfection, and the arrangement of her veil under a tiara of orange blossoms was particularly becoming. The three bridesmaids were charmingly attired in dresses of salmon pink with "trappings" of dull gold, and floating pink veils, and as the bridal procession emerged from the vestry to the strains of the Wedding March, rendered by our organist in his very best style, it was generally remarked that this was one of the prettiest weddings Burton Road had seen,-and it has seen some pretty ones! The bride's mother was handsomely attired in black and white, while the mother of the bridegroom had chosen a beautiful shade of saxe blue. Some dozen automobiles conveyed the bridal party and the invited guests to Tooting, where a sumptuous repast was enjoyed by upwards of sixty. Appropriate speeches were made, those of the Pastor and the father of the bridegroom being particularly happy-in every sense of the word. In fact, everyone seemed happy, and to try to make everybody else happy; and when, shortly after 6 p.m., we waved our farewells to Mr. and Mrs. Dudley Leighton Jessemen, we thought they looked the very happiest people in the world.

     On Thursday, June 14th, the last Theological Class of the present session was conducted by the Pastor, and was well attended. He expressed his satisfaction at the way the attendance had been kept up throughout, notwithstanding the fact that there had been so many other "attractions." We may be permitted to add that to miss even one of these classes is to lose a great deal.

     On Sunday, June 17th, we had what was in effect the first part of our celebration of New Church Day, consisting of a very full service, and including the administration of the Holy Supper to 34 persons. The sermon, entirely appropriate to the occasion, was based on Apocalypse 21:5, 6. On the evening of this day, the Pastor went to Colchester to officiate for the Rev. F. E. Gyllenhaal, who was absent on an enforced holiday, necessitated by the state of his health, while the service and sermon at Michael Church were most acceptably read by the vestry Deacon, Mr. E. W. Misson.     

     On Tuesday, June 19th, being "the Day of days," Divine Service was held at 8 p.m. The Pastor read T. C. R. 4, 108, 791 and 339, and dealt with them in his address. He also dedicated two handsome brass vases, which appeared for the first time on the altar, holding lovely lilies, "these had been given by Mr. E. W. Misson, and are a most acceptable addition to the setting of our worship. Prayers and music alike contributed to make of this service a unit, and to usher in another New Church year. May it be a happy and profitable one for all!

     On Sunday, June 24th, we reached the climax of our celebrations. Another full morning service again included the administration of the Holy Supper to 39 persons, and the Pastor chose Apocalypse 12:16 as the text of a very able discourse. Let us see to it that, in each one of us, "the earth helps the woman." At 3 p.m., the Pastor officiated, on behalf of the Rev. F. E. Gyllenhaal, at a service for the consecration of marriage for Mr. Frederick George Shepherd and Miss Ada Sarah Harwood, at which a number of friends were present.     

     At 6 p.m., he presided at a Feast of Charity at which there was an attendance of nearly a hundred, including some members from Peckham Rye.

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After social converse and the enjoyment of the good things provided on the tables, the Pastor, by way of a key-note to the more formal proceedings, read extracts from an address by Bishop Benade, given on a similar occasion in earlier times, and also from one given recently by Bishop N. D. Pendleton at the Toronto Assembly. He then extended a welcome to the various visitors present, including Mrs. Tilson, whom all were glad to see sufficiently recovered from her unfortunate accident to be present with us again, and expressed his regret at the absence through ill health of his colleague, Rev. F. E. Gyllenhaal, and at that of the Rev. A. Bjorck, who is confined to his home as a result of his
recent accident. A message of sympathy was sent to both on behalf of those assembled. After reading some letters from absent friends, the Pastor rose to present his report of the past year's activities. We have come to regard this report as a "constant factor" in our celebration of New Church Day, and should feel a serious blank if it were not forthcoming. Once again we were amazed to realize the length and breath of our Pastor's "parish," and the way he manages to "get around" it, in addition to the amount of work done on the spot, and the numberless other calls of various kinds made upon his time and strength. He seems, however, to regard it all as a matter of course. "It is what he is here for." Surely, his people may be thankful they are here too!

     When the applause had ceased, Mr. Tames Pryke was called upon to read the paper he had prepared on "Why We Celebrate New Church Day." This proved to be a very able and comprehensive treatment of the subject. Some useful remarks were made, and after a few announcements concerning the coming Assembly, and an expression of thanks to those who had prepared the Feast, we dispersed, in the thought that we had once more been permitted to take part in the celebration of New Church Day.

     But we had not finished yet! On Saturday, June 30th, a goodly party journeyed to Hayes Common, Kent, and there enjoyed an excellent tea and some equally excellent sports, all under the arrangement of Mr. H. G. Dicks, to whom our thanks are due for the pains he took to provide for our enjoyment. The greatest attraction was cricket, with our Pastor "leading his flock" as usual-the method on this occasion being that of making" 14 not out" in a very short space of time, and before anyone else had made half that number. We heard it whispered that it would take a good man (priest or layman!) "to bowl him out." We agree-we have seen it tried! Home again at bed-time, and most of us at church next morning. In the evening some took a rest, but the Pastor went to Colchester, to return the same night. Young men (he is only 66) can do these things!
     R. M. D.

     SYDNEY, AUSTRALIA.-On May 16th; the Sunday School teachers gave a social evening for the children. There was a very good attendance, and the indoor games were played with much enthusiasm. The latter portion of the evening, the children entertained with songs and recitations, some serious and some humorous. We have children with much talent in these respects, and they give pleasure by their efforts. A social without supper would hardly be a success. And the coffee, cake, and biscuits soon disappeared.

     On Sunday, June 17th, we commenced our celebration of New Church Day. The service was one especially suited to the occasion. The Pastor took for his subject, "Evangelization," and preached from the text, "Go ye into all the world, and preach the gospel to every creature." (Mark 16:15.) It is to be hoped that each person present felt inspired to persevere in the work of proclaiming the gospel of the Lord's Second Advent.

     At the Sunday School in the afternoon, the Pastor addressed the children on the meaning and importance of the 19th of June, explaining why we celebrate it. The lessons in the classes on this afternoon were on the New Church and its distinction from the various sects of the old Christian Church. At the dose of the school, all the scholars were invited to attend the feast on the evening of the 19th.

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     We have found by experience that children, speeches, and toasts, do not go well together; so on Sunday evening the grown-ups met at the home of our Pastor, and had their part of the feast. After the opening of the Word, Mr. Morse spoke to us about the three principal disciples, dwelling especially upon John, as the ultimation of Faith and Charity. Thus he represents the good of life, or use. John "tarried" for the coming of the Lord, which means that "the good of life is therefore now taught by the Lord for those who will be of His New Church, which is the New Jerusalem." John, the servant of the Lord Jesus Christ, saw in vision the Holy City, the interpretation of which the Lord gave to the New Church by means of His other servant, Emanuel Swedenborg. And to John, as one of the angel disciples called together on that memorable 19th of June, 1770, was given the work of preaching the New Revelation that "the Lord God Jesus Christ reigns, whose kingdom shall be for ever and ever."

     Mr. Kirschstein read a paper treating of the Five Churches, leading to the time of the establishment of the New and crowning Church.

     Four toasts were offered: "The Church," "The Sunday School," "The Assembly at Glenview," and "Our Absent Friends." These were honored very heartily, and with enthusiastic singing. Our thoughts were very much with our friends at Glenview. Our Pastor has told us of his delightful visit to that center of the Church, and of the earnest New Church people there. We hope that the Assembly there proved spiritually and naturally a great occasion. As it is impossible for us to be present, we will look for our share through the Life. The pronouncing of the benediction and closing of the Word ended an enjoyable evening.

     On the evening of the 19th, the weather was cold, but 22 children and 6 adults came to the tea provided by the ladies of the Society. The two long tables were decorated with flowers, red and white being the prevailing colors. After the feasting together, Mr. Morse gave a childrens' address on the natural and spiritual fishermen. He contrasted the state of ignorance that the twelve apostles were in while in the world with what their state must have been after 1700 years of preparation in the spiritual world. And he then pictured Swedenborg,- the spiritual fisherman whom the Lord chose as His intelligent servant to be the instrument of His Second Advent.

     The children gave songs and recitations and all joined in singing the 19th of June songs from the Social Song Book. One recitation deserves special notice. It was given by Master Linnie Heldon (age 9), and was entitled, "What can a little chap do?" His enunciation and expression were excellent. The poem contains many truths in a suitable form for children, and perhaps may be found useful by some readers of the Life, so I will quote it in full. [See below.]

     In conclusion, I must say that everybody seemed happy at this celebration, consequently the sphere was strong and invigorating, which certainly encourages the workers to further efforts.
     M. M. W.

"What can a little chap do
For his country and for you?
What can a little chap do?

He can fight like a knight
For the truth and the right-
That's one good thing he can do.

He can shun all that's mean,
He can keep himself clean,
Both without and within,-
That's another good thing he can do.

His soul he can brace
Against everything base,
And the trace will be seen
All his life in his face,-
That's a very fine thing he can do.

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He can look to the Light,
He can keep his thought white,
He can fight the great fight,
He can do with his might
What is good in God's sight,-
Those are excellent things he can do.

Though his years be but few,
He can march in the queue
Of the good and the great,
Who battled with fate
And won through,
That's a wonderful thing he can do.

And in each little thing
He can follow the King.
Yes-in each smallest thing
He can follow the King-
He can follow the Christ, the King."
     JOHN OXENHAM.

     SHARON CHURCH, CHICAGO.-On June 17th, we spent our last Sunday in the pleasant little church home on Center Street, as the Society has purchased a house at 5220 Wayne Avenue, situated farther north on the North Side,-a two-story structure, the first floor of which will be used for our services and other meetings, while the second story will be rented by our Pastor as his home. It is hoped that many of our members will move to the vicinity.

     In leaving the quarters on Center Street, where the Society has been so happy and contented for six years, we do so with gratitude to the Forrest family, who not only granted the use of the pleasant rooms for a nominal rental, but also attended to the heating, lighting, cleaning, and decorating, making it not only comfortable, but also artistically attractive.

     Our ladies met at the church rooms in May to mend the Liturgies and other books, and succeeded in completing the work. In June we met by invitation at the surburban home of Mrs. Young, where we greatly enjoyed the early summer beauty of the place and had a delightful meeting.

     The members of the Sharon Church joined in the glorious Nineteenth of June celebration at Glenview and the meetings of the General Assembly.
     E. V. W.

     DURBAN, NATAL,-From the Open Letter for June, 1923, we learn that the annual meeting of the Society, held on May 16, was "full of encouraging signs of activity," and that "the voting members have increased in number to forty-two." The list of officers and committees indicates thorough organization. A Women's Guild, recently formed, will care for the domestic uses of the Church connected with socials and suppers, chancel and vestry sewing, bazaars, etc. There is now a local chapter of Theta Alpha, consisting of four members, who have performed important uses, organizing the Christmas Festival and Representation, etc.

     "The church and hall held by the Durban Society for such a long time has now been sold. . . .We have instead procured a more central site at 125 Musgrave Road, including a residence, which hereafter will serve for the Pastor's home. This building contains two large front rooms, where services and classes will be held until our building plans materialize. The church which is now planned is a brick structure in modified Gothic style, including a triple chancel, a choir, and a vestry, and, perhaps, a tower over the vestry. The final form is as yet in abeyance. The Society, in its original program, included the erection of a small hall for social and educational uses, but for the moment the financing of this building is somewhat uncertain. On the last Sunday in May, after a prayer of thanksgiving and a supplication for the continued presence of the Lord, the Word was removed from the Repository, and reverently carried out of the church. Our first service in our temporary quarters was well attended, and a strong sphere of worship prevailed."

     "That a New Church school is within the grasp of the Durban Society became evident at the annual meeting, when one of our members, Miss Elsie M. Champion, an experienced teacher, who, after many years in South African schools, recently concluded a course of studies in the Academy at Bryn Athyn, generously offered to place her services at the disposal of the Society.

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Her devotion and enthusiasm will, we hope, bear fruit, and the members are now trying to arrange some way of shaping the beginnings of a New Church Day School for the Durban Society."

     ARBUTUS, MARYLAND.-Our celebration of the Nineteenth was held on Sunday afternoon, June 17th. Dinner was served at 2 o'clock, at the conclusion of which there were speeches and papers on the theme of the Day as recorded in the True Christian Religion, nos. 4,108, and 791.

     The enjoyment of the occasion was enhanced by the presence of a young married couple from Washington, D. C., and four young men from Bryn Athyn. In all 36 persons attended, and it was generally felt that this celebration was one of the most enthusiastic and successful ever held here.
     B. R.

     TORONTO, July 30;-Sunday services have been very well attended, the average being about 80, including quite a number of visitors. Many of our members have gone away for a vacation. The Peter Bellingers are at Bala; the Frank Longstaffs at Torrence; the Fred Longstaffs at Whitewood Grove; the Dr. Beckers at Katrine; Mrs. Charles Brown and Misses Dora and Gladys Brown at Clear Lake; the Izzards, Potts, Sergeants, and Barbers at Kitchener. Among the visitors are Mrs. Campbell and Mrs. Adam Doering, of Bryn Athyn, and Mr. Alan Gill, of Colchester, England, who is a student at the Academy Theological School.

     Mr. Edward Craigie has been doing a good work for us in preparing notices of our services for the bulletin board in front of the Church. He has adopted the plan of including in the announcement each week one or more brief statements from the Writings. Mr. Arnold Thompson has been beautifying the grounds with flower beds.

     So far this summer, we have enjoyed very fine weather, pleasant for boating, bathing and fishing.
     K. R. A.

     CZECHOSLOVAKIA.-We learn from Novy Jeruzalem, a periodical in the Bohemian language, edited by the Rev. J. J. Janecek, that a "Swedenborgian Exhibit" in the Agricultural Exposition, held May 16-21 at Prague, received marked public attention. Beneath an oil painting of Swedenborg were displayed sets of the Theological Works, including an edition of 25 volumes in English, a set of the original edition of the Arcana Celestia, and copies of Heaven and Hell in Japanese, Arabian, and other languages. There were also Bohemian versions of the Writings and collateral works, and an exhibit of New Church periodicals from all parts of the world. Among the pictures were views of the National Church at Washington, D. C., the Chapel at Cambridge, Mass., the Temple at Birmingham, England, and the Cathedral at Bryn Athyn, as well as photographs of groups in Japan and Basutoland.

     The opportunity was thus afforded to discuss the teachings of the Church with many visitors, and to distribute 14,000 pieces of New Church literature. Mr. Janecek closes his account by saying: "We are assured that we have extended a knowledge of our movement to the outmost corners of the Republic; and we pray the Lord Himself will grant a growth from the seeds thus planted." (Translated by Mr. Anton Sellner.)

     GENERAL CONVENTION

     From recent issues of The New-Church Messenger, we gather the following news items of special interest:

     The New York Society, which has been without a pastor since the death of the Rev. Julian K. Smyth in April, 1921, has extended a call to the Rev. Arthur G. Wilde, of the Argyle Square Society, London, who has accepted, and will begin his duties in New York on September 1st.

     Five issues of the Messenger (May 30 to June 27) contain the Report of the General Convention held at Washington, D. C., in May, and of the preceding Council of Ministers, held at Wilmington, Del.

589


Discussions in the Council of Ministers gave evidence of a cleavage of opinion between the "permeation" group and those who advocate a more distinctive teaching and practice in the Church. That the former are in the majority was shown in the vote favoring the present editorial policy of the Messenger, in spite of a pronounced objection to the subtitle, "A Weekly Journal of the New Christianity," and all that this expression connotes. A like difference of view was manifested over the question of federating with the Old Church. (pp. 349, 350.) A proposal to "recommend to Convention that the New Church Board of Publication publish the first part of Conjugial Love, omitting therefrom the references to the second part" was favorably received, according to the remarks reported, although it was pointed out that "the two parts of Conjugial Love are pretty well interwoven, and it would be no easy task to cut, to the satisfaction of the Council, those anticipations of the second half of the book that appear in the first half." The matter was finally "referred to the Committee on the Preparation of a Handbook on Marriage, for favorable action, and that a report be requested from them next year."

     Among the visitors from abroad at the General Convention were: The Rev. S. J. C. Goldsack, Secretary of the English Conference, who has since then written an account of his American visit, including an opinion of the Bryn Athyn Cathedral, partly favorable, partly otherwise (Messenger, August 8, p. 85); Mr. Alexander F. Harrison, of British Guiana; and M. Andre Diaconoff, of Russia, a student at the Convention Theological School who is preparing to work among the people of his race, with the belief, expressed in an address to Convention, that the New Church must have part in the salvation and regeneration of Russia.

     The Revs. Antony and Alfred G. Regamey, recently ordained after a course in the Theological School at Cambridge, are entering upon ministerial work for the French Federation in Switzerland. Rev. Antony Regamey has just published a 50-page Liturgy in the French language. A society of the Federation has been organized in Paris by the Rev. F. C. Mercanton, with 18 persons signing the Articles of Faith and the Constitution.

     The Rev. Cornelius Becherel, graduate of the Convention Theological School, is now Minister of the New Church in the Island of Mauritius, succeeding the Rev. C. A. Nussbaum, deceased.

     The Rev. Frank A. Gustafson has accepted a call to the pastorate of the Detroit, Michigan, Society, and preached his farewell sermon to the Third Society of St. Louis, Mo., on June 24th.

     The Rev. William L. Worcester, President of the General Convention, is paying a visit to the Philippine Islands in the interests of the New Church there, which has recently lost by decease the native General Pastor, the Rev. Ildefonso Agulo, and also the General Pastor representing the Convention in the Islands,-the Rev. George Gordon Pulsford, who died on June 9th. Mr. Worcester will also visit Japan.

     BRYN ATHYN.

     The observance of the Nineteenth of June included worship in the Cathedral, a Pageant depicting the Sending Forth of the Apostles in the Spiritual World, and a Banquet attended by 250 persons.

     After the General Assembly, the Rev. Alfred Acton sailed for Italy in quest of books for the Academy Library especially for the Swedenborg Collection in Room 17. The Rev. E. E. Iungerich is visiting Rio de Janeiro, in company with his mother, Mrs. Regina Iungerich, and his daughter Nadhezda. Among those who expect to attend the British Assembly are the Rev. and Mrs. George de Charms, who will also visit other Paris of Europe, and Mr. and Mrs. Harold F. Pitcairn.

590




     Mr. and Mrs. Frank Hodson Rose, and Miss Vera Rose, sailed for England early in July. Mr. Rose will enter upon ministerial work among the societies of the General Conference in London.

     The Rev. Henry Heinrichs, who completed his Theological School course in June, and was ordained at the General Assembly, has spent some weeks among members of the General Church in the Canadian North West, and will enter upon his duties as Minister of the Denver Society on September 1st.

     TORONTO.-On Sunday, August 10, we plan to have a "Flower Sunday" like the one of last year. Receptacles will be placed in the chancel, where the worshipers may make an offering of flowers as they come forward singing the processional hymn.

     During the approaching active season, beginning in October, the Pastor will preach a series of sermons covering the entire Letter of the Word, the first and last verses of each Book of the Word being used as texts. In this way, we may gain a complete knowledge of the Scriptures in general outline.

     The doctrinal classes for the coming year will continue the study of the New Jerusalem and its Heavenly Doctrine, beginning the second week in October. As heretofore, the plan contemplates that the members will read over three times the portions to be studied each week.

     Our Day School will open on Monday, September 10th, with formal exercises to which all in the Society are invited.
     R. R. A.

     LONDON, PECKHAM RYE.-The following items are from our Report to the 11th British Assembly, covering the activities of the Society during the year ending July 31, 1923.

     Divine Service has been celebrated on Sunday mornings practically throughout the year, except during the absence of the Pastor on his annual vacation. The Rev. R. J. Tilson preached on one occasion, and the Rev. Albert Bjorck on four occasions, while on two recent Sundays sermons were delivered by two of our Assembly visitors,-the Rev. George de Charms and the Rev. Ernst Deltenre.

     The average attendance at Public Worship during the whole year was 28, the highest attendance being 69, and the lowest 11. At the administrations of the Holy Supper, the average number of communicants has been to. A special Christmas Day Service was held, and considerable monetary gifts were offered on this occasion, to be devoted to the improvement of our chancel surroundings.

     The annual meeting of the Society was held on January 24th, reports being submitted by the Treasurer, Secretary, Curator, and the Socials Committee. The Treasurer was obliged to announce a deficit, as the subscriptions toward the maintenance of the Society uses have, for various causes, shown a tendency to decrease, making it obviously impossible for the Society to contribute substantially to the General Church Headquarters Fund. In order, however, that some practical recognition may be made of the great work which the General Church organization is performing, the Treasurer was authorized by the unanimous vote of the meeting to send a fixed agreed sum each year to the Treasurer of the General Church.     

     Swedenborg's Birthday was celebrated on Sunday, February 4th, and we had the pleasure of inviting our brethren of Michael Church to be with us. At the service held in the afternoon, the sermon was preached by the Rev. R. J. Tilson. The service was followed by a feast of charity, at which a paper was read by the Rev. Albert Bjorck. This was a very enjoyable occasion, over 70 being present.

     During the year, the Socials Committee has provided us with a number of gatherings for relaxation, the entertainments being a wise mixture of the humorous and the intellectual.

     Within the last few days, we have had the pleasure of tendering a reception to our distinguished guests,-the Rev. Ernst Deltenre, the Rev. and Mrs. George de Charms, and Mr. and Mrs. Harold F. Pitcairn. The Rev. R. J. Tilson joined us in welcoming the guests, but the Rev. Albert Bjorck was unable to accept the invitation, which was sent at rather short notice.

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A very happy gathering of 53 persons joined in honoring the principal Church feasts, and the speeches of our guests-breathing the spirit of zeal and enthusiasm for the Church-were heartily enjoyed by us all. I will take the risk of detracting from the dignity of this report, by saying that these annual visits of our brethren from the States and from the Continent create a mental and spiritual reaction which can best be described in popular words as "that Kruschen feeling."

     We are indebted to Mr. Conrad Howard for making and presenting to the Society the announcement board now in use, which sets forth so clearly the order of service, and helps to maintain the dignity and order of worship.

     I cannot close this report without reference to the regrettable ill health which our Pastor has had for several months. We all hope that he is now approaching complete recovery, and that he will soon be able to give in full measure that diligent and unselfish service which has always characterized his work for the advancement of the Church.
     Respectfully submitted,
          R. A. STEBBING, Hon. Sec'y.

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WHY WE OBSERVE NEW CHURCH DAY 1923

WHY WE OBSERVE NEW CHURCH DAY       J. S. PRYKE       1923




     Announcements.





NEW CHURCH LIFE
VOL. XLIII OCTOBER, 1823 No. 10
     (A paper read at the celebration in Michael Church, London, June 19, 1923.)

     The reflective New Churchman finds himself faced at times with questioning; as to the ground of his belief. Some chance word or act, some outstanding event in the world around him, prompts him to ask-" Why do I believe? Am I honestly convinced in the inner recesses of my soul as to the reality of a future life? What evidence is there to show that either good or bad matters, provided that the requirements of the civil law and of decent society are met? What, exactly, are the foundations of my faith?"

     It is, I think, inevitable that inquiries of this nature should suggest themselves to a New Churchman, before he can logically and finally decide that he is indeed holding a faith against which the gates of hell cannot prevail. It is well, too, that such states of inquiry should recur, allied to doubt though they may at first appear to be, for they are of order, and but symptoms of those mental growing-pains which are of use in the knitting together and upbuilding of the embryonic member of the Church,-that curious blend of hesitancy and assertion, of doubt and affirmation, of Vision and obscurity, of proprium and obedience. For such a collection of inconsistencies we all are, and shall continue to be while we walk this earth. Well for us, if we acknowledge this rather unflattering fact, and endeavor, in the light of Divine Truth, gradually to push back to the circumference of our interests such things as are out of agreement, until our lives are at length reduced to one concordant whole.

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     If, then, some amiable stranger were to appear before us now, and ask, "What are you doing, and why are you doing it?" What would be the proper answer to give him? Somebody says, "Ah! that is an easy one." Well, it is and it is not. It would be perfectly simple to reply that we are New Church people keeping the Festival of the establishment of the Church upon earth, and we are doing it because we know that, unless the New Church were established, creation in its entirety would go to wrack and ruin, without hope of recovery. It might not be quite so easy a matter to furnish a convincing explanation of our reasons for holding notions of so extraordinary a nature.

     So let us examine for a moment the bases of our belief. Let us imagine ourselves, if we can, as being devoid of all religious convictions, but faced with the necessity of coming to some decision on the question of religion. We should have to decide for ourselves whether it is reasonable to give credence to the idea of a Divine Being,-One who is the Creator of all that exists, the Disposer of every event, the Supreme Governor of all things, and, by implication, the Fount of all knowledge and power. There is the watershed of decision. And according as we decide, at that point the stream of our life will flow pure and limpid through fruitful fields, or turgid and troubled, to be finally swallowed up in the marshes of unbelief, indifference, and ineffectiveness.

     The choice is ours, and having made it affirmatively-and be it remembered that denial of God is in itself no sign of reason, since there is no negative evidence extant-we should advance a step further, and inquire: Granted the existence of such a Being, how and where can we learn concerning His nature and intentions? This would lead us to a recognition of the need for revelation and human agency. For if there be a Creator, it follows that His creatures can only know of Him what He pleases to reveal, and that such revelation, to be effective, must be made at a time and in a way adapted to the comprehension of the creature. From that point we should proceed to an investigation of the books and writings for which Divine authorship is claimed. All this, for the present, may be ascribed to the unaided work of human intelligence and intuition; such, for all practical purposes, it is, because at each step we act as of ourselves, and do not until much later become aware of, and consent to, the leadings of the Divine wisdom in making this, our first, serious choice.

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     We, of the New Church, can thus tell our inquiring friend that, having been over this field of thought, we have been brought by a chain of clear and logical ideas to the faith which manifests itself in our gathering tonight. In other words, we observe New Church Day because we believe in a God who has declared Himself to man, and told him that such a Church is the means appointed for the preservation of the human race. If he objects that what we say appeals with no force of reason to him, but rather suggests an unemancipated medieval type of mind, we may with all courtesy respond that he, upon his part, fails to produce a single piece of evidence to controvert it, and that, to say the least, the evidence is as strongly in favor of affirmation as of denial, while, for ourselves, we grow more fully and rationally convinced of the validity of our position every day, and find confirmations on every side.

     So much, in sketch, for the foundations of our faith. What of its superstructure, and more particularly of that portion which has regard to the founding of the Church? One of the effects of spiritual thought is its power of orderly arrangement, so that the mind which reacts to spiritual impulses is formed into a properly coordinated entity. Its spiritual concepts rest upon its rational, its rational upon its moral, its moral upon its civil, in orderly sequence, all acting and reacting in harmony. Applied to the New Churchman, it means that he is gifted with the ability to take views which are both internal and external, to penetrate to the causes of events, and to foresee, in general, their ultimate working out, since it is his to know Divinely revealed principles and laws. May we try, shortly, to Set such a dual view of the subject before us.

     It is customary to speak of the church as new. It is new, but only upon its human side, for it was prevised and provided for by the Lord from the very beginning of creation. In the bitterness of his first fall, man was comforted by the promise that the seed of the woman should bruise the serpent's head, which was the initial prophecy that the Lord would come into the world to save mankind. And it is a striking reflection that the causes of the first fall have been the causes of every subsequent fall, namely, disobedience to a plainly stated command, inclination to the seductions of the proprium, unwillingness to accept as true anything which cannot be put to the test of sensual proof, and hence the rejection of revelation.

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If a race fresh from humanity's cradle, accustomed to hold intercourse with their Maker to a degree which we, ages later, are only beginning to realize; men whose habit it was to see in nature a living mirror of the Divine; if men of this genius succumbed to the subtle insinuation that they, too, might become as gods, is there any wonder that perverted human nature at this day has reached its present deplorable condition? Is not the marvel rather that anything salvable remains? For from the point marked by the commencement of the decline of the Most Ancient Church, and even to this very day, the general story of mankind is one of accumulated wickedness, of increasing and open rejection of the Divine, until the abomination of desolation itself draws near.

     It is not my intention to dwell upon so dark a canvas, but only to mention it for the purpose of pointing out that, unless the truth of it is known, and seen in its individual application, there will be something lacking in our vision of the Church,-a quality absent from our New Church Day Thanksgiving. It is by virtue of that orderly thought which comes from Revelation accepted that we are able to realize the condition of the world around us, to see how much of our affection still responds to its glamor, and what are the diverse means employed for our extrication. When we glimpse this, we may sing with interior meaning of "Our Glorious Church."

     Who can without a shudder contemplate the existence of a churchless world, a world dominated by sensual persuasions, where external restraint is loosened, wisdom dethroned, and a hard, blind force the only deity acknowledged. Thank God! such a world is not actually possible; for the days are shortened, and the deluge is held back from the individual, and from the race, by a Divine power that is working in and through the Church. When, therefore, on the 19th of June, in the year 1770, the Lord called His twelve disciples, and bade them preach throughout the universe that He is King, and that His kingdom shall endure forever, He was taking the penultimate steps towards fulfilling the promise given at the dawn of prophecy. It cannot be too frequently said that everything is present to the eye of the Lord. He saw the wanderings of man from the first, has followed him with unfailing love, and has ever provided the means best fitted to bring him back to the path of rectitude.

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"God all-glorious in His faithfulness!

     The decline of the human race, however, was no sudden event, but was successive down the ages. From the days of the Most Ancient Church, man has progressively perverted one faculty for good after another; and, in consequence, n, two succeeding generations have been of the same quality; for which reason, also, the means used to arrest the decline have been of varying quality. From this we see why the Churches which preceded the present one have all been essentially different in character and appeal. Yet the same general method of procedure in the establishment of the Church was followed; that is to say, in every case the evil of the decadent Church were reduced to order, the salvable were withdrawn; there was a new giving of truth, the formation of a new heaven, and the descent of a new church upon the earth. Owing to the point of development reached, all the former Churches were concerned with those degrees of the mind which are impermanent. The New Church alone is addressed and so is Crown of all the Churches; it can never be superseded. There will be unending growth in this Church, ever new interpretations of her living doctrine, but the final Revelation, as to its ultimate content, is given. Within the borders of this Church, there is room for all types. Science herself has her lawful place there, though a science which will refuse to be bound by external appearances, but will insist upon bringing all her discoveries and experiences to the touchstone of a revealed truth.

     It may assist us to appraise our Proper relation to the Church, if we recall that the Lord commences the instauration of a New Church while the vastation of the Old is continuing, and before the abomination of desolation is reached, the time after the Last Judgment being extended to allow Of the full establishment of the New. He forms it of those who were of the Old, although in a comparatively gentile state, that is, are less affected by the evil and falsities of the passing generation. These people, we are told, are few in number, and known to the Lord alone. The application of this teaching is, that, as we are seed of the former Church, we must not be surprised if we occasionally find that something of our thought still adheres there, and that, although We hope eventually to emerge from all such hindrances, actual emancipation is not yet.

598


Even a life-long study of the Doctrines, vital though this be, is not in itself sufficient, since a man may read the Sacred Doctrines for any number of years and yet never see in them anything more than novel scientifics, never have his spiritual sight opened. The kingdom of heaven cannot be taken by storm, even intellectual storm, and those only enter it who are willing to be led by the Lord in the regenerate life.

     The two prime constituents of the church, and of the quality of those who form it, are an acknowledgment of the Lord in His Human, and the application of truths from the Word to life. To the formation of these go the desire to estimate all things according as they are of eternal or ephemeral value, and a devotion to the service of the church. But what a new and wonderful prospect of true spiritual knight-errantry these open out! Despite all these glorious possibilities, however,-possibilities which will become realities in due time,-the New Church at its commencement will be but external; that is, it will worship at first from good and truth in the natural man, rather than from the good of life in the spiritual. Nor need this deter us. A burning desire to reach the celestial state is not necessarily indicative of a celestial genius. There should be happiness in serving the church in any capacity whatever, if only we may be allowed to take service in her ranks; and service itself will be more effective, if rendered with the consciousness of limitation. On the other hand, we should trade as though entrusted with the ten talents, and desire the continual enrichment of the powers we possess.

     The sign of the New Church in its infancy is the appearance of the first green thing-the good of the natural-that is, good in the external form, with its attendant affections and truths. A frail plant at first, blown hither and thither by the winds of opposition, and all but uprooted by the deluge of falsity. Yet it is of the Lord, who nourishes and protects it until at length it grows into a stately tree, with leaves for the healing of the nations.

     The quality of the Church, which distinguishes it from the Old still around us, and from all the Churches which have gone before, is its readiness to be directed by Revelation, rationally received and affectionately applied. Owing to the nature induced upon themselves by their own waywardness, God had perforce to speak to former dispensations through the senses; now through the mouth of an angel, so infilled with His presence as to imagine himself actually Divine; now by thunderings and lightnings upon the guarded mount; now by the miracles of the burning bush and the parted waters; now by a written Word, so holy in its externals that no single jot or tittle of it was to be altered, while the scrolls upon which it was inscribed were to be lodged in a receptacle fashioned after a pattern revealed from heaven itself.

599


Finally He speaks as a Man amongst men, formulating doctrines which, though Divine, were capable of being understood by His hearers. True, the Jews, in the hardness of their hearts, and engrossed in the pursuit of temporal gain, were not impressed by being told that the kingdom of God was within them; but the power displayed by the miracles, and the hope that, after all, an earthly domination in which they might be foremost was about to be founded, prompted even them to enquire what manner of man He was who could command the elements.

     Of course, it is not forgotten that every advent of the Lord was impelled by the longing to save; and, therefore, every Revelation had stored within it the truths requisite to salvation. But the point is, that until the Lord came to the crowning Church, the time had not been reached when He could, without injury, make a Revelation addressed to every single degree of human mentality. Now, for the first time in the history of the universe, man is offered an intellectual conception of his Maker, can hold a philosophical faith, is given a complete system of rational doctrine, sufficient to cover all his needs as a spiritual and natural being. Thus there is waiting for all who are receptive, anew religion, a new worship, a new philosophy, a new science, new arts, the means to form a new earth, a new promise of life everlasting.

     All this is involved in the descent of the New Jerusalem. It presupposes on the part of man a basic change in thought and life; it cannot be achieved by building upon the old foundations; there must be a complete, if gradual, renewal of all that goes to the making of a man. Some members of the Church fail to grasp the significance of this, and so are engaged in sewing pieces of new cloth upon old garments, in trying to fill old bottles with new wine, forgetful of the inevitable rent and break. This attitude, in its larger expression, has given birth to the permeation theory, with its bitter crop of disillusionments; for, make no mistake about it, the Old Church has a mind to destroy the New, and the faith of the New cannot possibly be together with the faith of the Old.

600


The command is-both to the organization and to the individual-"Come out of her my people!" For separation there must be, before the New Church can be instituted.

     But a New Church is being raised up in heaven also, and is of vital interest to us, because upon its formation and growth depends the progress of the Church upon earth. Man derives his ability to think and act through the world of spirits, so that, in the event of the influx being obstructed there, it is necessary to clear away the obstructionists, and replace them with those who are willing to act as transmitters of light. This was what occurred at the Last Judgment, when the evil crew who had collected in the world of spirits since the time of the first advent were dispersed, and the formation of the new heaven was commenced. All now go to that new heaven who are capable of acknowledging the Lord and of living the life of charity; and we are told that the Lord, from Divine zeal, calls and convokes all who are in the spiritual affection of truth, and who are thinking about heaven and His New Church. These are taught the truths of the Church, the opening of the mission being the call of the disciples 153 years ago; and in turn they assist men on earth by insinuating what is good and true. Reciprocally, the more faithful we are, the firmer is the plane of reaction for them; and it thus comes to pass, as the church grows in heaven, So it can grow upon the earth; and according to its earthly growth, so is its heavenly progress. Strictly speaking, the two are one; for the church is spiritual, and is in reality formed in the spiritual part of man while he yet dwells on earth. So, though we are at present few in number, and of relative unimportance in this world, we are potential members of the hierarchy of heaven. That is why we commemorate New Church Day,-an event ordered by the Lord Himself, and fraught with incalculable consequences to all men. We draw new inspiration from the events of this day, going forward with high resolve; in all our rejoicings, conscious that the angels of the three heavens are also engaged in a general glorification of the Lord, because He alone as to reign in His New Church.

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GOLDEN RULE 1923

GOLDEN RULE       Rev. W. L. GLADISH       1923

     "Therefore all things whatsoever ye would that men should do to you, do ye ever so to them; for this is the law, and the prophets." (Matthew 7:12.)

     The Lord has never left Himself without a witness in any nation. He has always revealed His will to the sons of men. To the first men He revealed Himself in Person, and taught them. To their sons He gave revelations in visions and dreams. To the Ancient Church He gave a Word, now lost, written by pure correspondences. To the Israelites and Jews He gave the Old Testament; to the Christians the New Testament; and to the Church of the New Jerusalem those Writings which constitute His Second Coming in power and great glory.

     The Church now has a full and complete Revelation of the Mind of God, comprising many volumes. And yet the whole of this voluminous Revelation can be summarized in small compass. The Ten Commandments are such a summary, containing the whole duty of man. He who obeys the Decalogue keeps the whole law. The Two Great Commandments are such a summary in still briefer form.

     The Golden Rule is a third summary, and in giving this the Lord added, as He did in giving the Two Great Commandments, "For this is the law and the prophets."

     Here is the way of life made so plain that he may run that readeth it. The child, the rustic, the barbarian can understand it. Do as you would be done by! Treat others as you would wish to be treated, were you in their place! Yet, simple as it is, this is the whole law of life, and the whole law of God; and he who keeps this law will be regenerated, and become an angel, and find his home in heaven. This is the law of love, and love is the fulfilling of the law. This is the spirit of heaven, and he who in spirit keeps this rule is fitted to live with the angels.

     Then why, it may be asked, should so much doctrine be given? If the way of life is so plain that a child can understand it, why should it be necessary to discuss at great length the nature of God, His Divine attributes, His various manifestations of Himself?

602


Why should it be necessary to consider so fully the nature of man, his original state, the fall, the various churches and dispensations? Is it necessary to know the life after death, the various degrees of the life of man, his will and understanding, his soul, mind and body, his celestial, spiritual and natural degrees? Do not they make a mistake who dwell much on doctrinal points, and contend for purity of doctrine? If the Golden Rule is the whole of spiritual life, if love toward the neighbor is the fulfillment of both the Law and the Gospel, is it not enough to preach this Simple fact, and seek to win men to the observance of this Rule? It should indeed be kept in mind that the purpose of all doctrine is the life of charity. Without this, doctrine ceases to be the bread of life. But the reiteration of the law of love alone, without doctrine, is of little value.

     Plain and simple as this law is, much as it appeals to everyone as the only right rule of life, no one keeps it, or can keep it, from himself. From self, no one can love the neighbor-except as the neighbor serves his interests. But the Golden Rule requires one to love the neighbor just as much when he opposes one's own interests as when he serves them. The Golden Rule takes no account of friendship or animosity. The same law applies to friend and foe. Do as you would be done by. He who thinks to keep the Golden Rule as a precept of the natural man, or to persuade others so to keep it, does not know the human heart,

     It is only from the Lord that one can love others as himself. The Lord must dwell in man in what is the Lord's own there, yet felt by the man as his own, so that man thinks and wills and loves from the Lord as if from himself. This is why doctrine is necessary, and indeed, true doctrine, understood in its purity. Man must know the Lord truly, and he must know himself. Hence the Word, and its manifold abundance of truths. Hence the Word, not addressed to the will alone, but to the understanding as well. Hence the Word, not only so written as to be understood, but so as to be loved through all the states of life, from childhood to old age.

     To be in rational spiritual good, man must know the doctrinal truth that the only good that is genuine flows in with life from the Lord; must know that man is but a form to receive life from God.

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Thus he must know a whole series of truths about the nature of the uncreate God, and about the nature of His creature, man; must understand how man is to receive this life, and use it, and feel it as his own, and yet know that it is only as if his own. There is, therefore, no truth that makes known the nature of God and the nature of man that does not better fit one to keep the Golden Rule. One must also know the innate depravity of his own heart, that of him- self he pants for the lowest hell, that his salvation is solely of the Lord's mercy.

     Again, the Lord is infinite in love, in wisdom, and in power. Therefore, the Word which reveals Him must contain myriads of truths. Man, created in the image and likeness of God, has a most complex nature, and the steps leading to the conjunction of man with the Lord are indefinite in number. This is the reason why Revelation must be so abundant, and why it is necessary for the Christian to bestir himself and learn so many truths, in order that he may live as a child of the infinite God; that is, may keep, in spirit and in truth, this simple law of spiritual life, called the Golden Rule.

     Paul's testimony concerning the supreme importance of charity is known to all in the Christian world. Writing to the Corinthians, he said: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. And now abideth faith, hope, and charity, these three; but the greatest of these is charity." (I Cor. 13:1-7, 13.)

     Is it not evident that these words were inspired from heaven, breathing that spirit from the Lord which should animate the church on earth? How often have these words been read from the pulpits of Christendom, with full approval, and in earnest exhortation!

604


And yet how little they have been heeded! As witness the history of bitter doctrinal controversy, of schism, persecution and religious warfare.

     It is right to be zealous for true doctrine, to strive earnestly for the establishment of truth in the Church and State. For God is Truth; and when Truth is obscured, His face is hidden. It is right to demand freedom to worship according to our own conscience. But we should always bear in mind the central, vital truth that religion without charity is not religion. When zeal for the church produces animosity against others, it is no longer zeal for the church. Zeal that leads to anger is not zeal from the Lord, but from self. The Golden Rule must ever govern inwardly in all our works, if that which we do is to have any part in the Lord's Kingdom.

     "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Amen.

     Lessons: Micah vi. Matthew 7:1-12. A. C. 2231.
MEANS OF REFORMATION 1923

MEANS OF REFORMATION              1923

     Since evils of every kind are latent with man from birth, he could not but perish eternally, if the Lord had not provided the means of his reformation, which are these: that man is born into mere ignorance; that when newly born he is kept in a state of external innocence, a little later in a state of external charity, and still later in a state of external friendship; and that as he comes into the exercise of thought from his own understanding, he is kept in a certain freedom to act according to reason. This state is what is meant by his being in freedom to turn to heaven or to hell, to the Lord or to the devil, to good or to evil. (Doctrine of Life 69.)

605


TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

     XV.

The Oracles.

     An oracle (orere-to speak, to pray) is "a response delivered by a deity or supernatural being to a worshiper or inquirer; also the place where the response was delivered," as at Delphi. In historic times the inquiry was mostly about some future event in the outer world, such as the success of a proposed enterprise or battle. Men wished to know of natural, not of spiritual, things. The Scriptures, as delivered through the prophets and apostles, were also called the oracles of God, that is, the speech or word of God.

     Oracles were in use in all countries at the dawn of history. The custom had its origin in the Most Ancient Church, in which the father of the family was the oracle, through whom God spake, giving instruction about the things of heaven and eternal life. In the Ancient Church, regular oracles were established, or places where spiritual instruction could be given. When the Ancient Church ceased, oracles continued, but instruction in spiritual things was no longer sought or desired. In the Israelitish Church, the oracle was in the Holy of Holies, where the Jews were told what to do or what not to do in some natural affair. But as with them there were false prophets, or false oracles, through whom evil spirits spake, it was ordained that oracles with them, and in all nations, should cease, and the written Word was to become the only oracle. Hence the command not "to seek unto them that have familiar spirits, and unto wizards that peep and mutter; should not a people seek unto their God? . . .To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.'' (Isaiah 8:19, 20.)

     The oracles everywhere gradually ceased to function after the Lord's coming and the establishment of the Christian Church. There was, however, a kind of continuation in the form of witchcraft; and spiritism is a modern revival. But the Word in its internal sense is now to be the only oracle of God.

606




The Heroes of Mythology.

     The stories of mythology and folklore tell of the existence of heroes,-men of superhuman strength, distinguished courage, great wisdom, and, in some cases, of extraordinary size. These were called giants, some benevolent and others malignant. In Greece of the heroic age, intermediate between that of the gods and that of men, they were also called Titans and Cyclops; and in Scripture, Nephilim, Anakim, etc. The gods and heroes were themselves originally men (T. C. R 292),-kings, rulers, great generals, who were worshiped after their death, sometimes before it. We are told that Alexander wished to be worshiped as a god. See also the decree of Darius. (Daniel 6:71 etc.) Those whom they called gods were in reality angels, all under one supreme god, called Zeus in Greece and Jupiter in Pome. The gods of Scripture (elohim) were also angels. (A. C. 7268, 7873;) The heroes were angels of a lower order, like the saints of the Christian Church. Samson may be classed among the heroes, having points in common with Hercules, both representing the power of the Lord in His Divine Human.

     In Hebrew, the word for "hero" means a strong one, a mighty man. Spiritually, a celestial angel is meant, and in the supreme sense the Divine Human, Jesus Christ, who is represented by all the heroes of the Word and of mythology, the one King of glory, strong and mighty in battle (Psalm 24:8), who alone fought and overcame the hells (Isaiah 63:1-6) in order that man might be redeemed and saved, without which there would have been no salvation for men or angels.

The Law of the First-born.

     "Primogeniture is the rule of law under which the oldest son of the family succeeds to the father's real estate, in preference to, and in absolute exclusion of, the younger sons and all the sisters." (Chambers. See also "Entail.") This law had its origin in the representative customs of the Ancient Church, handed down to us through Jewish and Gentile sources. "It was a statute of the Ancient Church that the first-born were to be sanctified to God." (A. C. 8080.) Out of this arose all the later customs of primogeniture and entail. But as the rigid modern application of this law has been seen to be unjust, it has been modified or abolished in most countries.

607


If the spiritual significance of the primogeniture is not seen, there is a broader natural view, such as that given in the Arcana Celestia no. 8042, where we are told that "the first or immediate generation or birth, which is of sons and daughters, is what is signified by the first-born, however many there may be, but not the second and third, except in relation to their own parents."

     The need of seeing natural truths in a broad and wide sense, and not in one narrow and limited, is frequently set forth in the Writings. For instance, see the exposition of the Ten Commandments in the True Christian Religion, especially nos. 305, 309, 313, 317, 321, 326. Hence, as above, all the sons and daughters are meant, and not the first-born son alone; thus the unwisdom of the narrow application of the law of primogeniture or entail-out of which appearance in the literal sense of the Word arose the heresy of faith as the first-born of the church, and the only essential of salvation, destroying all things of the church.

The Sense of Time Breeds Impatience.

     "When man is in a state of love, he is, as it were, not in time, if there be no impatience; for impatience is a corporeal affection, and so far as man is in this, he is in time. . . . By the affection of genuine love, a man is withdrawn from the things of time; for time appears to be something on account of reflection upon those things which are not of the affection or love, thus causing tedium." (A. C. 3827.) Tedium is weariness, restlessness, thus impatience with the present, and a longing for imaginary conditions in the future. We read also that "haste involves time" (A. C. 5284) and a consequent impatience with things present. In a former article (Jan., 1923, P. 37), it was noted that impatience arises from malicious spirits, who induce torment of mind, especially when the body is weary. (S. D. 4587.) But with the angels there is no sense of time, hence no tedium, no impatience, no anxious desire for things to come. All their faculties are occupied with the present moment. And so their happiness is inconceivable to the natural mind. Neither does man, in his interior thought, perceive time, being then associated with the angels. (A. C. 4814.) It is in the exterior thought that the sense of time takes possession, breeding impatience with the present, and a longing for a future that is unreal and illusory. Even the angels do not know the future, confessing that it is known to the Lord alone. (A. C. 2493; L. J. 74.)

608


The attempt of the natural man to penetrate the future is responsible for many of the ills of this life.

Sincerity.

     To be sincere is to be what one wishes to appear to be, or, as we read, "The internal and the external agree and make one . . . with those who are sincere in heart. In the spiritual world it is not permitted to have a divided mind" (C. L. 48a), that is, to think one thing and say another, which is deceit. (A. C. 957; H. H. 508.) We are told further that " those who are sincere do not wish to speak or even to think anything but what others, yea, all others, even the whole heaven, may know." (A. C.7747; S. D. 3887.) This is the angelic state, which men may approximate. But in this world, where the good and the evil are together, it is permitted that a man may not always speak just what he wills and thinks, however much he may desire to do so. For at times there is need of prudence and circumspection, for the sake of guard, protection and defense. That this is not deceit is plainly taught. (See A. C. 399313.)

     There are some who believe that, in order to be honest and sincere, it is necessary to speak forth what one thinks, even if it be evil. But this is a misconception; nor is it sincerity, rightly understood. In true sincerity there is good will,-a good will that leads one to withhold and shun the evil thought, and not inflict it upon the neighbor. For "no one is able to live sincerely for the sake of God and the neighbor, except he who is a Christian as to life." (S. D. 5541.) Christian good is spiritual good, which is charity and love to the Lord. (A. C. 5704, 5804; 7197.) Let us remember, then, that it is not sincerity to speak and do the evil which one wills and thinks, for there is always lurking a desire to conceal and deceive, which speaks openly only when the fear of punishment is removed.

Attributing Good to One's Self.

     A danger to spiritual life is in attributing good to one's self, and not to the Lord. If this becomes a confirmed habit, no spiritual life is possible, for heaven is thereby closed. "The wiser anyone is, the more he believes that there is no wisdom from himself" (A. C. 1936), nor any good. We are told that "they are in the stream of Providence who attribute all things to the Lord." (A. C. 8478.)

609


Hence, "as far as man is being regenerated, he does not attribute anything of good and truth to himself, but to the Lord." (T. C. R. 610.) And we learn that "the angels refuse all thanks on account of the good which they do, and are indignant when anyone attributes good to them." (H. H. 9.) Thus the effect of the angelic presence with man is to lead him to see that he is in evil; on the other hand, the effect of the presence of evil spirits is to lead him to think that he is in good, and not in evil. (A. C. 2380.) The angels inspire him to attribute all good to the Lord; but evil spirits inspire him to claim that there is nothing but good from himself, and that evil is from sources outside of himself, even from the Lord. In the one case, his face is turned toward heaven, in the other toward hell.

The Terms Used in the Writings.

     Nearly all the terms used in the Writings are taken from the theology of the Christian world, as derived by learned Christian writers from the literal sense of the Word. Philosophy and science, as descending from the ancients, have contributed a portion. The language of the learned,-the Latin language,-has also been used. The reason for all this is because the New Church was to have its beginning in the Christian world; hence Christians are addressed, and also invited to the New Church. (A. E. 948:2. See also A. E. 331:5; Inv. IX; Coronis LV.) The invitation is addressed, indeed, to the whole world, but to Christians first, because they have the Word, and a knowledge of the Lord; but even the Gentiles must become Christian, must receive the literal sense of the Word, and by it a knowledge of the Lord, before they can become worthy recipients of the Lord in His Second Coming. Hence the necessity of using terms that are familiar and in common use. Otherwise the New Revelation would be clothed in darkness rather than light, and no new understanding of the Word could be given. But although the terms in the Writings mean in general the same as they do in common usage, yet they mean a great deal more, so much more that they lead and introduce into the expanse of angelic thought; and hence the teaching is fulfilled, that man is led to new truth, and new understanding of truth, by means of that which he already knows and understands. This, in general, is the reason why the terms of Christian theology, philosophy, and science are used in the Writings throughout. We are also given a considerable degree of liberty in the choice of terms.

610


TWO ESSENTIALS OF EDUCATIONAL METHOD 1923

TWO ESSENTIALS OF EDUCATIONAL METHOD       Rev. R. W. BROWN       1923

     (Delivered at a meeting of the Teachers' Institute, Glenview, Ill., June 25, 1923.)

     Bishop Benade, in his Conversations on Education, stated that the fundamentals of method were accommodation, application, and conjunction. He based this statement on the teaching in the True Christian Religion, that "there are three things which follow in order, Accommodation, Application, and Conjunction. There must be accommodation, before there can be application, and accommodation and application together before there can be conjunction." (No. 370.)

     Bishop Benade did not expound these three fundamentals of method in the first series of " Conversations." This he did later in what was published as the Second Series, which is devoted entirely to the exposition of them.

     From the point of view of method, there seems to be some advantage in regarding accommodation and application as the two essentials or fundamentals of method proper, and in considering conjunction, including appropriation, as the end or result to be realized through right methods of accommodation and application. In analyzing Bishop Benade's "Conversations," it will be found that the points dealing specifically with method, under the headings appropriation and conjunction, more naturally class themselves as modes of accommodation and application.

     The universal ideas involved in accommodation and application as the two essentials of educational method are indicated in True Christian Religion, n. 370, referred to by Bishop Benade, where it is said that "accommodation on the part of God was, that He became Man. Application on the part of God is perpetual, so far as man applies himself in turn; and as this is done, conjunction also is effected." Accommodation on the part of God is the first essential; the second is that there be application on the part of man. As a result of these two essentials, conjunction is effected.

611


Representatively, accommodation on the part of teacher or parent is the first essential; the second being some form of application on the part of the child, whereby results the conjunction or appropriation called learning.

     Accommodation embraces all that is most fundamental in method in its peculiar relation to the teacher; whereas application involves all that is most fundamental in method in its peculiar relation to the learner. At the same time it is true, as pointed out by Bishop Benade, that the teacher, through methods of accommodation, applies himself to the states and needs of the learner, and that the learner, through various modes of application as of himself, accommodes himself to receive. But application on the part of the teacher in this sense is from accommodation, and the accommodation on the part of the learner is from application.

     Accommodation on the part of the: teacher is mainly concerned with stimulating, guiding, and thus educating and developing right methods of application on the part of the learner. Accommodation is, therefore, the active essential of method, and application is the reactive essential. Both together are necessary to bring about types of learning that are effective, deep-seated, lasting, worthwhile, and developmental.

     The universal doctrines which underlie these two essentials of method are so familiar that it is only necessary to refer to them:

     1. It is a universal law that influx accommodates and adapts itself to efflux, efflux being application to life. If such efflux or application is checked, influx is checked in the same degree. (A. C. 5828:3.)

     2. There is action and reaction in all things that are conjoined. (A. C. 10729:2.) Where there is no action and at the same time reaction, no conjunction is possible. Every agent who wills to conjoin himself with another must needs have something that is seemingly the other's own with which to effect conjunction; otherwise there is no reagent. (A. E. 802:5.)

     3. Man would not be a man, except from the appearance that he lives from himself, and therefore thinks, and wills and speaks, and acts from himself. (D. P. 40.) For man thinks and wills as of himself, and this as if of himself is the reciprocal of conjunction; for conjunction without a reciprocal .is not possible; as there can be no conjunction of what is active with what is passive without adaptation and application. (T. C. R. 588.)

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Accommodation and adaptation has as its end the development of application and as of itself reciprocation.

     4. The Divine Providence, in all its leading, so accommodates itself as to develop the reciprocal of prudence and initiative on the part of man, in order that there may be reception, cooperation, and conjunction.

     5. In externals, man is led and taught by the Lord to all appearance by himself. Without this appearance, man would have no will or understanding, thus no affection or thought, thus no reception of any good and truth from the Lord. (D. P. 174.)

     6. Whereas, according to the laws of Divine Providence, things are so accommodated that it appears to man as if he leads himself, still the Lord foresees how he leads himself, and guides him by protecting his freedom, and providing opportunity for its right exercise through unceasing adaptation. (D. P. 202:3.)

     7. Finally, the leading of the Divine Providence is such that nothing of its operation should be evident to man's senses; on the other hand, it is such that man may come to recognize and acknowledge it as of himself. (D. P. 175-190.)

     8. The two universals of method-accommodation and application-are summed up in the teaching of the Letter of the Word, "Behold I stand at the door and knock. If anyone hear my voice, and open the door, I will come in to him, and sup with him, and he with me." We are taught that these words involve perpetual accommodation on the part of the Lord to preserve man's freedom, so that man may apply himself, and thereby receive, and be conjoined to the Lord. (A. E. 248-250.)

     These, and other related principles pertaining to the method by which the Lord leads and instructs man, give us an insight into the fundamental methods according to which education ought to be carried on by teachers and parents, in order that they may work in harmony with the laws of Providence, and be instrumental in developing those characteristics which are the springs from which genuine manhood is nurtured.

     II.

     The immediate end of accommodation in education is that the learner may be led to apply himself, as of himself, as a reactive participant in the process of learning.

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The end of accommodation, therefore, is to adapt the materials and the methods of education in such a way that from infancy onwards the child will be led gradually to think as of himself, to will as of himself, and to compel himself to act in accordance with order, so that when the proper age is reached, he will have been prepared to stand on his own feet, and to enter the responsibilities of manhood's estate. Thus the immediate end of accommodation is to provide for a life of application on the part of the learner, with all that this involves.

     Accommodation on the part of the educator is more than a mere simplification of knowledge. It involves simplification, in the sense that knowledge should be so adapted that the child may understand and apply it in an appreciative and purposeful way. But accommodation of the educative sort does not involve the removal of all difficulties. On the other hand, it provides that the child may be guided in finding out more and more for himself. Accommodation does not mean doing the child's thinking. It means rather that sort of an arrangement of things which will stimulate the child to think for himself. In other words, educative accommodation involves all the varied methods which may be employed to encourage, develop, and strengthen application and effort on the part of the learner.                                        

     Accommodation is not simply a method of teaching; it is primarily a method of leading. It is a method of leading forth or educating the potential faculties and native capacities, and of stimulating and building up new interests which will be of positive worth, and which will lead to further activity and growth.

     Since accommodation has as its immediate end the development, on the part of the learner, of some form of application, which will lead to the appropriation of a corresponding kind of learning, it is plain that the problem of accommodation centers about that of application. What sort of application is genuinely educative? What sort of accommodation is needed to bring it about? These are the questions which concern us as teachers.

     Application is obviously a process of doing; it involves an activity on the part of the one who applies. Again, such activity always involves a change of state, or of form, whereby the mental or physical organism, or both, is modified, whereby something is appropriated or learned, or conjoined. Learning varies according to the kind and degree of the activity.

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It may be very superficial, or it may be deeper. There may be only an external change of the form of the organic substances of the mind, giving rise to a relatively fleeting thought. There may be a more interior change of state of the interior organic substances, leaving a more deep-seated modification of the affections. Again, the thought or affection aroused may be desirable and affirmative, or it may be undesirable and negative. Whatever the form of the activity, some degree of learning always takes place, which, according to its quality and quantity, affects all future activity and learning. In each case, something is appropriated or conjoined.

     The mind of the newborn child, and even the body to a large extent, is closed. Both are opened through exercise, whereby they are initiated into their proper activities and learnings. The mental, as well as the physical, organism has been prepared; the quickening life presses from within; but suitable stimuli, accommodated to initiate the organism into its activities, are required. The first breath of air provides the opportunity for the lungs to function, and thus ushers in the beginning of sensitive life. Every touch stimulates an active response from within, and gradually, step-by-step, vague learnings, through multiplied and varied occasions for exercise, lead to more definite activities and appreciations.

     The mother, desirous of calling forth wholesome forms of activity or application of the child's native unfolding capacities, accommodates herself to this end by providing opportunity for their normal exercise. By her gentle and affectionate caresses, she stimulates a harmonious and pleasing response. By providing soft clothing, and avoiding causes of irritation and pain, she guards against arousing undesirable mental activities. In a thousand and one ways the wise mother inhibits undesirable activities, and provides occasion for the arousing and strengthening of good ones, in order that a store of positive remains may be stored up, from which to meet life's battles at the proper time.

     Upon the nature of these positive remains depend the attitudes or affective states which are acquired. According to their quality, depending upon the kinds of things in which the organism has exercised itself, there are built up interests and aversions. If the activities have been wholesome, and have been accompanied with delight, the organic modifications will be deep-seated and positive; interests and affections will be built up which will tend toward a further extension to things that are good and useful.

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Such positive attitudes also involve the inhibition of opposing tendencies, and the gradual development of aversion to undesirable activities, and the shunning of them on account of such aversion. The accommodation that leads to the building up of such positive remains is principally through providing opportunities for useful and wholesome activities, and guarding against occasions for unwholesome activities while strengthening the good ones.

     III.

     A study of the methods of accommodation described in the Writings cannot but impress the mind with the importance of what we may call the positive side of educational development. By positive learning I mean that which is brought about through the exercise or application of activities which are positively wholesome, useful, and good, as opposed to the mere negation or shunning of those which are unwholesome, harmful, and evil.

     All the modes of Divine accommodation described are marvelously adapted to preserve the conditions in which such positive learning may take place. Evil spirits, it is said, are not permitted to inflow into and incite man's hereditary evils during infancy and childhood. It is provided that states of natural good should be active and hold sway. The whole of the Divine power is present, and ready to take advantage of every positive foothold in the unfolding active life. It is provided that the angels should surround man closely, to preserve a positive heavenly sphere, and thus to protect the mind from the influx of evil spirits and inhibit the exercise of harmful activities. By these means the opportunity is provided for the storing up of positive remains, through the awakening and strengthening of activities and affections, whereby the child may gradually come to appreciate contrasting things, and learn to avoid and shun, as of itself, those which are hurtful and undesirable.

     The question arises: Is there any other way in which man can be educated, so as to develop the capacity and the power of seeing and shunning evils as of himself? Is this possible without the development of what is called in the Writings the "new will," which begins to be formed in infancy (A. C. 9296) through the exercise of natural good, with delight and affection, and therefore with a degree of willingness and freedom?

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As stated in A. C. 1555, this new will "is formed by the Lord from infancy to boyhood by means of the insinuation of innocence, and by charity towards parents, nurses, and infants of a similar age." The doctrine is also stressed that the will is opened and developed primarily by delights and affections, and these as positive activities of the will. It is taught that the Lord foresees evils and provides against them (A. C. 9296), by awakening and strengthening goods, and also by bending or directing loves that are evilly inclined to good and useful ends.

     That the methods of accommodation on the part of angels and spirits is in harmony with this principle, is abundantly taught. It is said in A. C. 5854 that "angels flow in through good spirits into the goods of life and the truths of faith with man, by means of which they lead him away from evils and falsities as far as possible. The influx is tacit and imperceptible to man, but still operative and efficient in secret. Especially do they avert evil ends and insinuate good ones." It is shown in the same number how such positive methods develop the will and freedom. And it is stated that "the Divine law is inviolable, that man shall be in freedom, and that good and truth, or charity and faith, shall be implanted in his freedom, and by no means in compulsion; because what is received in a state of compulsion does not remain, but is dissipated. For to compel a man is not to insinuate into his will, because it is then the will of another from which he acts; and, therefore, when he returns to his own will, that is, to his own freedom, this is rooted out." (Ibid.)

     The manner in which the angels accommodate their methods, in order to produce positive application on man's part, was made manifest to Swedenborg by much experience. "For," he says, "I have apperceived, when evil spirits suggested evils and falses, that the angels from the Lord then kept me in the truths which had been implanted, and thus withheld me from evils and falsities. Hence also it has been made evident that the truths of faith, being inrooted by the affection of truth, are the plane into which the angels operate; wherefore, they who have not this plane, cannot be led by the angels, but suffer themselves to be led by hell. . . .

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Nevertheless this plane cannot be acquired, unless the truths of faith have been put into act, and so implanted in the will, and through the will in the life. It is also worthy of remark that the operation of the angels into the truths of faith with man is seldom effected manifestly, that is, so as to excite the thought concerning that (particular) truth, but there is produced a general idea of such things as are agreeable to that truth, with affection." (A. C. 5893.) In other words, the method of accommodation is such that man is led to think and draw conclusions as of himself,-a process which enlists and stimulates his affections, and so exercises and strengthens his will.

     We are told in the Writings that men know more or less about the kind of accommodation necessary to develop thought and understanding, but that they are ignorant of the methods of accommodation that are necessary to build up positive interests, affections, willing, and freedom of action. The building up of the voluntary traits, it is shown, requires a deeper understanding of the nature of the will and its affections. It requires a sympathetic insight into the individual interests and affections of those who are to be taught. The accommodation needed must meet these interests and affections as the only effective starting-point for any positive and lasting modifications. Those interests and affections must be found which are proper to the learner, and which at the same time can be bent and directed to activities that are good and useful. This is according to the universal law of accommodation, that the Lord never breaks the proprial inclinations of man, but always bends them, else the life and individuality of man would be destroyed.

     This method of accommodation, with its emphasis on the provision for positive activities, and for the inhibition of negative ones by sidetracking them, as it were, by processes of substitution, is powerfully presented in the Arcana Celestia, where it is said: "The angels, by whom the Lord leads and also protects man, are near the head; it is their office to inspire charity and faith, and to observe the man's delights, in what direction they turn themselves, and to moderate and bend them to good, so far as the man's free-will enables them; it is forbidden them to act violently, and thereby to break man's lusts and principles, but the injunction is to act with gentleness. Their office also is to rule the evil spirits who are from hell, which is effected by methods innumerable, of which it is allowed to mention only the following: when the evil spirits infuse evil and falses, the angels insinuate truths and goods, which, if they are not received, are yet the means of temperament, the infernal spirits are continually making assault, and the angels affording protection; such is the order.

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The angels principally moderate the affections, for these constitute the life of man, and also his freedom. The angels also observe whether any bells be opened, which were not open before, from which there is influx with man, which takes place when man brings himself into any new evil; such hells the angels close so far as man suffers them. The angels also remove the spirits, if any attempt to emerge thence. The angels likewise dissipate foreign and new influxes, from which are evil effects; especially do the angels Gall forth the goods and truths which are with man, and oppose them to the evils and falses which the evil spirits excite. Hence man is in the midst, nor does he apperceive the evil or the good; and because he is in the midst, be is in the freedom of turning himself either to the one or to the other. By such things, the angels from the Lord lead and protect man, and this every moment, and every moment of a moment; for if the angels should intermit only a single instant, man would be plunged into evil, from which he could never afterward be extricated." (A. C. 5992.)

     IV.

     What teachers and parents are called upon to do, in order to cooperate with this perpetual angelic accommodation to individual states, is to follow the same methods as far as is humanly possible. That is, to observe the delights and interests of those whom they would teach, to note the direction in which these delights and interests tend, and to moderate and lead them to good, so far as free will enables them to be moderated and bent. This is the process described in the Writings as "leading and guiding by means of the affections." Undoubtedly the most practical way in which it can be carried out, and its positive values realized, is by providing suitable outlets for the instinctive activities at each stage of development, by bringing the child into contact with materials and situations that are adapted to call forth the best in him and stimulate in him delight in that which will be of educative value and prepare him for an appreciation of further useful activities. It is in such situations that positive learning goes on rapidly.

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The mind is open and receptive, and can easily be led and guided. It is the child or youth in which no such positive interests have been built up, by wise and not too obvious methods, that is difficult to manage, who seems to lack control, who is listless, and shirks responsibility. That which makes for the development of a positive will is lacking. The affectional side is underfed, not having been provided with the right kind of exercise. No child can be expected to guide itself into the situations which are adapted to stimulate the most wholesome educative activities. Such guidance is the most important function of parent and teacher. The effect of the natural good and the concurrent knowledges, into which infants and children are introduced by the means mentioned, is indicated in the Arcana Celestia, where it is stated that, in the same degree that man perceives something delightful in good and pleasant in truths, he is sensible also of something unpleasant in falses; and that this effect arises, not so much from the affection of knowing such things, but according to the affection of doing them. (A. C. 3701.)

     The most important thing to be borne in mind in dealing with infants and children is that it is more natural for them to take delight in what is good and useful, that is to say, in the various forms of natural good, than in what is evil and harmful. This is known to observant educators, but the reasons why it is so are fully explained in the Writings. It is explained by the fact that they are not allowed to enter into their hereditary evils; and by the providential guarding and guiding of the angels and spirits who are so closely associated with them. It is also important to realize that the tendencies to evil which do appear at this age are innocent and relatively harmless. They are to be treated accordingly, and it is to be known that it is correspondingly easy to inhibit and bend them to good. Especially easy is it to build up positive interests which will assist in this process.

     That infants and children develop harmful activities and undesirable attitudes, is probably most largely due to ignorance of child psychology, and to the accumulation of acquired characteristics and habits through neglect, through the stimulation of undesirable reactions, through the attempt to force unnatural and ill-adapted activities, thereby arousing and strengthening attitudes of resistance and aversion.

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Through such treatment, the natural result would be to develop wilfulness and an unmanageable disposition, or else, by extreme methods of coercion; to suppress individuality and bring about a slavish docility; such results depending partly upon the natural disposition of the child.

     V.

     One fundamental phase of application to be progressively developed leads to the gradual growth on the part of the child of the power to think and understand as of himself, and prepares the way for him to stand on his own feet intellectually when he reaches adult age. Such preparation involves an application or exercise in thinking and understanding from general and vague beginnings, which, under guidance, may extend and grow in independence and scope until that point is reached where the intellectual extension is sufficiently comprehensive and independent to form rational judgments. There is an age when rationality ought normally to exist; but it is not possible for such rationality to be matured and realized in fact, without the gradual preparation in thinking, understanding, and judging through appropriate education and exercise under wise guidance during the preceding years.

     The aim of an ideal education is to accommodate and guide in such a way that the child will continuously gain in the power of independent thought and action, and that in each succeeding stage the initiative may be expected to come more and more from the child; the teacher so accommodating the modes of guiding and teaching that this growing power may have opportunity to exercise and unfold itself still further, until, at the proper time, it may reach its maturity with a full-grown sense of confidence and self-reliance.

     The kind of accommodation requisite to such a course of development may at first glance appear to be a gradual withdrawal of the teacher into the background. This is true. It is true in the sense that the teacher should not do for the pupil what the pupil has been prepared to do for himself. The teacher should not deprive the pupil of the opportunity of thinking for himself. The genuine teacher is primarily a leader and a guide; he leads the pupil to think for himself, and guides him in so doing. Such a teacher leads his pupils to the materials that are necessary; helps them to realize the problems that are adapted to their grasp and worth applying their minds to.

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     Professor Dewey comes very near the truth when he says that no one really begins to think until confronted with a situation which involves a problem sufficiently vital, or interesting, or difficult, to arouse a train of thought in the effort to find a solution. As expressed in the Writings, contrasting ideas are necessary to provoke thought. An end or purpose is needed. Such ends or purposes being present, the mind at once busies itself to find the means of accomplishment, and of solving the difficulties that stand in the way.

     How soon does a child begin to think for itself? We need not watch children long to realize that this beginning is made very early, crude as it may be. Not infrequently we find children of early elementary school age, especially those who have been guided in applying their faculties, drawing conclusions and thinking things out more actively and independently than many adults.

     A very striking teaching in regard to the education of infants in the spiritual world is given in A. C. 2294, which indicates how early and by what means infants are so trained as to accustom and habituate them not to think, speak, and act from others. "Frequently," says Swedenborg, "when infants have been with me in choruses,. . . they have been heard as a gentle, inordinate (noise), as they did not as yet act in unity, in the manner that they do afterwards when they become more adult; and what has surprised me, the spirits about me could not forbear attempting; to lead them, namely, to think and speak. Such desire is innate in spirits; but it was as frequently observed that the infants were repugnant, not being willing so to think or speak. I have often perceived this refusal and repugnance, attended with a certain species of indignation; and when they had an opportunity given them of speaking, they only said 'that it is not so.' I have been instructed that such is the temptation of infants in the other life, in order to accustom and habituate them, not only to resist what is false and evil, but also not to think, speak, and act from others, so that they may not suffer themselves to be led by any other than the Lord alone."

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GLEANINGS FROM NEW CHURCH HISTORY 1923

GLEANINGS FROM NEW CHURCH HISTORY       JOHN E. BOWERS       1923

     REMINISCENCE OF VISITS TO EARLY SETTLERS IN NORTHERN MICHIGAN.

     About forty years ago, on the invitation of a circle of receivers of the Doctrines in Springdale Township, Wexford County, Michigan, I visited them twice. Owing to the distance, however, and my having so many other places to visit, it was not practicable for me to go there again, although it would have been a pleasure to do so.

     During my first visit to that part of the State, in October, 1884, I delivered several lectures in the schoolhouse, which was filled on each occasion with attentive listeners. During my stay, much time was devoted to conversations with the people on the doctrines of the New Church. Nine persons were baptized, and the marriage of a young couple was solemnized, this latter being one end in view when they invited me to go to Springdale.

     The other visit was made in April, 1885, when I again delivered lectures in the schoolhouse. Two persons were baptized, and I officiated at the wedding of another young couple.

     At that time, a believer in the Writings was teaching at a village a few miles from the Springdale neighborhood, and he made an appointment for me to give a discourse in the schoolhouse there. The subject chosen was "The Second Advent of the Lord." At the close of the meeting, a gentleman came to me, and said:" I am an infidel. I was with the Second Adventists, who several times set the date for the coming of Christ. As nothing of the kind ever happened, I left the Church, and have been an infidel ever since. But you have given us a very different explanation of the subject, which certainly seems to be more reasonable." The remembrance of this incident has remained fresh in my mind, because in the course of many years I have occasionally mentioned it in conversation.
      JOHN E. BOWERS.

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SIGNS OF REGENERATION 1923

SIGNS OF REGENERATION       Editor       1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

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     Can a man know whether he is saved or not? This is sometimes asked as a doctrinal question, and the man of the church may ask himself betimes whether he is in the path of regeneration or not. As between the old-fashioned cocksure conviction of instantaneous conversion by faith, on the one hand, and utter indifference to the soul's welfare, on the other, is there not a large intermediate field, over which human reflections are bound to range, in the varying doubts and discouragements, hopes and comfortings, of this natural life! Is there a legitimate "seeking for a sign" as to whether we shall obtain the heavenly reward or not? An evil and adulterous generation seeketh after a sign," is the Gospel warning. The natural man craves assurance as to the future, in this world and the next; resting in comfortable certainty, he would escape further anxiety as to the future welfare of both soul and body. But what of that genuine concern of the spiritual man, seeking to know the path of duty-is it not a prayer for guidance, assuredly answered, even if not by spirit voices or visible portents,-answered by sure indications of the way one should go? The prayer of the spiritual man is answered, and in the way of order, with enlightenment upon the path of repentance as the only way of salvation; but the prayer of the merely natural man is not answered, because he would attain the goal without running the race.

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No sign is given unto a self-seeking generation, "but the sign of the prophet Jonas,"-the lesson of repentance, temptation, victory, as the course to the ultimate reward. (Matt. 12:38-40.)

     These conclusions, briefly stated, are of the Christian faith, and are interiorly confirmed by the Heavenly Doctrine. The Lord alone has perfect knowledge of human states, and He may give the angels to perceive and know the interior ends of the men with whom they are, that they may inspire good where it will be received, and avert evil so far as men in their freedom permit. Evil spirits crave a knowledge of the interiors of men, that they may take possession and destroy; but this is prevented, except when men invite and admit them. Men in the world cannot penetrate the veil which hides the internal minds of others, and so they ought not to pass final judgment upon the spiritual states of the neighbor; though the man of the church rejoices in all visible signs of the neighbor's advance in the regenerate life, not less than he hopes for his own salvation. But what may he know of himself? And what may he legitimately seek to know?

     The Divine injunctions in Revelation warrant and call for self-examination, for a knowing and acknowledging of one's deeds, thoughts and intentions-but this for the sake of repentance. In the course of this interior reflection, is it to be supposed that the presence of good-at least in the natural man-will escape the critical eye of the beholder? Indeed, if it is an end of Providence that man should have individual, self-conscious delight in doing the goods of use, can he wholly avoid a sense that he is performing these from good, and not from evil? Is it well that regenerating men should be given at times a sign that they are progressing in the way to heaven, and that, if they persevere, if they "endure to the end," they will be saved? Granting that a perception of evil in one's self is a sign that one should repent, to what extent, if any, may the Lord also give signs of His presence in good, perhaps as an incentive to further progress in the spiritual life?

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     Bearing upon these questions, we have the following teachings in the Writings:

     "The Lord continually inflows with good; if man receives, it is well with him, but if he does not receive, it is evil with him. When he does not receive, if he then feels somewhat of anxiety, there is hope that he can be reformed; but if he does not feel any anxiety, the hope vanishes. . . . If he feels a certain anxiety when he reflects upon the evil he has done, it is an indication that he will still receive influx through the angels from heaven, as it is also an indication that he will afterwards suffer himself to be reformed; but if he feels nothing of anxiety when he reflects upon the evil he has done, it is an indication that he no longer wishes to receive influx through the angels from heaven, and it is also an indication that he will not afterwards suffer himself to be reformed." (A. C. 5470.)

     "Temptations in which man conquers are attended with this, that he believes all others to be more worthy than himself, and that he is rather infernal than heavenly. If, after temptations, he comes into thoughts contrary to these, it is an indication that he has not gained the victory." (A. C. 2273.)

     "A man does not feel and perceive the love of doing uses for the sake of uses as he does the love of doing uses for the sake of himself; hence also he does not know, while he is doing uses, whether he is doing them for the sake of uses or for the sake of himself. But let him know that, so far as he does uses for the sake of uses, so far he shuns evils; for so far as he Shuns these, so far he does not do uses from himself, but from the Lord. . . . These things are said to the end that it may be known that, although a man does not sensibly perceive Whether the uses he does are for the sake of uses or for the sake of himself, that is, whether the uses are spiritual or merely natural, still he may know it from this, whether he thinks evils to be sins Or not; if he thinks them to be sins, and on that account does not do them, then the uses which he does are spiritual. And such a man, when from aversion he shuns sins, then begins sensibly to perceive the love of uses for the sake of uses, and this from a spiritual delight in them." (D. L. W. 426.)

     "When a man feels or perceives with himself that he thinks well concerning the Lord, and that he thinks well concerning the Lord, and that he thinks well concerning the neighbor, and wants to perform kind offices to him, not for any gain or honor to himself; and when he is sensible of pitying one who is in calamity, and still more one who is in error as to the doctrine of faith, then he may know that he has internal things in himself, through which the Lord is operating." (A. C. 1102.)

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     "The signs that sins are remitted are the following: They perceive delight in worshiping God for the sake of God; in serving the neighbor for the neighbor's sake; thus in doing good for the sake of good, and in believing truth for truth's sake; they are unwilling to merit by anything of charity and faith; they shun and are averse to evils, such as enmities, hatreds, revenges, unmercifulnesses, adulteries,-in a word, all things which are against God and against the neighbor." (A. C. 9449.)

     "Men living in the world, who are in love to the Lord and charity towards the neighbor, have with them and in them angelic intelligence and wisdom, but stored up in the inmosts of their interior memory; which intelligence and wisdom can never appear to them before they have put off the things of the body by death." (A. C. 2494.)

     That the angels, when their eyes are opened by the Lord, can see and acknowledge their own thoughts and affections in the correspondential objects around them. (D. L. W. 322.) But if any selfish reflection enters, they lose their innocence, wisdom, and intelligence, (Diary 5177.) In the education of maidens in heaven, "when they see spots on their garments, it is a sign that they have thought evil, and have done something they ought not to have done; but when they see new garments in their rooms, they rejoice inmostly, because they know that they have done well." (Diary 5664.)

     The teachings we have cited throw light upon the question as to what a man may know concerning his own internal states of life, evil and good. There are signs and indications whereby he may become consciously aware that it is well or ill with him in the course of the regenerate life. While, for the most part, during his earthly sojourn, he can have but an obscure sense of the spiritual good that is with him, still he may at times "sensibly perceive" it as the delight of use for its own sake; in temptation, he feels anxiety and despair at the loss of it, as when he is tempted to ascribe any good to himself.

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And in the degree that he strengthens himself in the belief that man, of himself, has no saving good, but that all is from the Lord, in that degree he will turn away instinctively from any thought of merit for his own good as a suggestion of the devil.

     It will be observed in the passages quoted that the chief signs that may be given are negative. "A man may know that he is in the love of uses for their own sake, if he has an aversion to evil." The merely natural man seeks for a sign of his own worthiness, that he may escape further spiritual effort and conflict. But the man of the church will seek for signs of those states in himself which are unworthy of the Lord's presence, that he may remove them by diligent repentance, and thus become receptive of good from the Lord, and an instrument of spiritual uses to the neighbor. He knows that spiritual good is given man by the Lord only after evil is removed, and that the good he may be conscious of before repentance is not good. And here We are brought to the essence of the matter. Genuine good inflows from the Lord into the inmosts of the mind, together with a perception that it is from the Lord, that it is the Lord's, and not man's. "If man believed, as is the truth, that all good and truth are from the Lord, he would not appropriate good to himself, and make it meritorious." (D. P. 320.)

     From this we may see how the men of the Most Ancient Church began their decline. They were in celestial good, and thus in a perception and acknowledgment that it was from the Lord. When they began to "affect a proprium," to want that good to be their own, then they began to lose it. For, though it seem a paradox, the more completely a man acknowledges the Lord as the source of all good, the more he may be blest with a sense of good as his own. (D. P. 42.) The most ancients perceived the Divine in all things, and were gifted with a superlative sense of individual delight and freedom. We, on the contrary, are living in a highly self-conscious age which magnifies the works of man and minimizes the Divine works,-an age inflamed with a sense of human greatness.

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It is because of the prevalence of this state that men prefer to think of the Lord Jesus Christ as a man like themselves, and are unwilling to acknowledge His Divine. It is from a like cause that so many of the present generation are betaking themselves to familiar spirits, "seeking for a sign" of the life after death; but having lost the inner sign of faith in Revelation, "no sign shall be given unto, this generation." It is for the same reason that men of learning have adopted the doctrine of evolution, in preference to the philosophy of a Divine creation in keeping with the Scriptures. The same, we fear, is the real origin of the "permeation" idea in the New Church, to which so many have fallen a prey. But if we are seeking for the inner sign of the Lord's coming, in its call to individual repentance, we shall find in our own corrupt inheritance abundant evidence of the consummated Christian age, and we shall not be so ready to mistake the material works and natural goods of modern man for signs of the descent of the New Jerusalem into human hearts.
NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923

     GENERAL CHURCH PERIODICALS.

     While we have, from time to time, quoted extensively from the articles and news contained in our General Church contemporaries, we regret that the time and space at our disposal prevent a detailed monthly review, which would indicate more fully to our readers the high standards of doctrinal instruction maintained by them all, and the important uses they are performing in their chosen fields.

     
     Among the recent arrivals are two numbers of A NOVA IGREJA, the 16-page magazine in the Portuguese published by our friends in Brazil, who are themselves the chief contributors to these issues, presenting an attractive array of subjects, ranging from Sr. Xafredo's philosophical treatment of "Organisms" to the Rev. J. de Mendonca Lima's New Year Address, with its searching appeal for self-examination as the way to spiritual progress. Recent developments in connection with the Society at Rio were quoted from these numbers in our September issue.

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     In LA NOUVELLE JERUSALEM, NOS. 1-2, 1923, the Rev. Ernst Deltenre, among other subjects, treats editorially of "The Glorified Body of the Lord," setting forth in very clear manner the problems involved, citing salient passages from the Writings, reviewing the solutions that have been offered by prominent theologians in the New Church, and closing with a simple restatement of the questions that call for answer,-a method of presenting this subject which commends itself to our judgment, as it encourages that openness of mind which is essential to growth in enlightenment. The conclusion of the editorial reads:

     "The belief in the Resurrection of the Lord is established by the Gospels, and by the Writings of the New Church. The Lord Jesus Christ really arose on the third day with His whole Body glorified. Before this real and historic fact we bow ourselves, we fall upon our knees, we adore.

     "The Lord rose with His whole Body glorified. The Writings inform us that this Glorified Body is natural, and that it is not material, but Divine substantial. That is the great secret. And to this great secret we add a second secret, not less profound: 'The Divine substantial Body is an addition to the Divine Essence of God. How are we to harmonize these contradictions, which can only be apparent contradictions? We have set before our readers the solutions proposed by the most eminent theologians of the New Church. And now, among these solutions, is there a decisive one? Has the Great Problem been completely and really solved? Will it ever be? This 'Great Mystery,' the most holy and the most profound of the Theology of the New Church,-does it transcend the limits of angelic and human intelligence?" (A. C. 6527.)


     The SOUTH AFRICAN NEW CHURCH OPEN LETTER will hereafter appear quarterly, instead of bimonthly. In the June number, the Rev. Hugo Lj. Odhner, Editor, treats of " The 19th of June-A Holy Day," and there is the closing chapter of a story, entitled "Sister Margarite," by Mrs. J. H. R. We have already quoted from the record of church activities, which is a regular feature of the OPEN LETTER.

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NAMING CHILDREN 1923

NAMING CHILDREN       Editor       1923

     HOW TO NAME BABY WITHOUT HANDICAPPING IT FOR LIFE. A Practical Guide for Parents and All Others Interested in "Better Naming." By Alexander McQueen, Cincinnati, Ohio: McQueen Publishing Co., 1922. Paper, 32pp. Price, 50 cents.

     While this well-written and entertaining booklet is addressed to the general public, one feels that back of it is the spirit of our practice from early Academy days of giving significative names to children, as a revival of ancient custom in the light of what the Writings reveal concerning Scripture names. Mr. McQueen does not attempt to go deeply into the history or philosophy of the subject, through he has selected a motto for the work from the wise sayings of Socrates: "The giving of names is no small matter, nor should it be left to chance, or to Persons of mean abilities."

     Adhering to his avowed aim to provide a "practical guide," the writer has reduced his recommendations to seven Rules, as follows: 1. The name should be worthy. 2. It should have a good meaning. 3. It should be original. 4. It should be easy to pronounce. 5. It should be distinctive. 6. It should fit the family name. 7. It should indicate the sex. Each Rule is then explained and defended with impressive logic, and illustrated with many graphic and amusing examples.

     A feature which places the volume in the category of valuable reference works is the list of 366 Names for Boys and Girls, with their meanings. And there is a supplementary list of 162 Family Names that are often given to children. These compilations give evidence of wide linguistic knowledge and research.
PROHIBITION AND TEMPERANCE 1923

PROHIBITION AND TEMPERANCE              1923

     THE CHRISTIAN DOCTRINE OF TEMPERANCE VERSUS THE MOHAMMEDAN DOCTRINE OF PROHIBITION. By J. D. Cozby. Clinton, S. C.: Published by the Author. Paper, 29pp. Price, 25 cents. A copy of this pamphlet has kindly been sent us by Mr. J. A. Fraser, of Atlanta, Ga. It is chiefly remarkable for its arraignment of those Christian ministers of America who, in the author's opinion, have repudiated Jesus Christ by preaching prohibition.

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"Few people in America," he says, "seem to realize that we have, by legislative enactment, officially repudiated Jesus of Nazareth as our infallible guide and teacher, in that we have adopted the Mohammedan doctrine of prohibition in place of the Christian doctrine of temperance. Not only is this true, but the very class who most loudly proclaim their belief that in the man Jesus there dwelt the soul of the Almighty Jehovah are those who have done most: to bring about this legislation,-our preachers." (pp. 314.) In doing this, they have greatly pleased Mohammedans, but meanwhile have " distorted the Word of God in a shameful manner," which, as the writer shows by numerous citations, teaches temperance but not total abstinence. Himself the son and grandson of Presbyterian ministers, Mr. Cozby "yields to no one in his reverence for a true man of God." But "from youth he was taught that the moderate use of alcoholic beverages was in accordance with the teaching of the Scripture." Accordingly he is shocked at the preacher who said, "Times have changed, and if Jesus were here now, He would be a prohibitionist." He thinks that "the preacher who makes this blasphemous statement should be cast out of any church. . . . No one would make this remark who, in his heart, did not regard Jesus just as a mere man. . . . To speak this way of One he worships as God is insane."

     A compilation of references to Scripture closes the pamphlet, and bears out the author's contention that "the entire Bible, from beginning to end, teaches that alcoholic beverages are one of God's blessings to mankind, and that they should be accepted and used with thankfulness. There are numerous cautions against drunkenness, as there are against gluttony, but not one single passage that can be said to teach that man should abstain from drinking on account of some drunkenness, that he should abstain from eating on account of some gluttony, or from talking on account of some profanity." (p. 8.)

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON No. 7.-THE SECOND PASSOVER AND THE GUIDING CLOUD.

     (NUMBERS 9.)

Analysis:
The Passover is again commanded                    ch. 9:1-5
A second Passover allowed to the unclean or absent      6-15
The cloud and the pillar of fire                     16-23

     The universal of this chapter is the care of the Divine Providence. This is a truly wonderful subject for children to learn, for it will be of comfort and help to them all their lives. The Lord's Providence is manifest in this chapter in three ways:

     1. The feast of unleavened bread, called the Passover.

     2. The delayed Passover for the absent or unclean.

     3. By His presence in the cloud by day, and in the pillar of fire by night.

     In connection with the feast of unleavened bread, review Exodus ch. 12, which contains the original story of the rescue from bondage,-a story which was destined to be the very central episode in the traditions of the nation. At each subsequent Passover, some member present, usually the youngest, would ask what it all meant, and the father of the family would recall the first Passover, and recount the great mercy of the Lord in saving them from the bondage of Egypt. The feast itself represents a foretaste of heaven. In the parables of the Lord, feasts were often used to represent heaven. See the Prodigal Son, The Wedding Supper of the Lamb, and the like. And we are told in the Writings that the Holy Supper, which took the place of the Passover, effects an entrance into heaven, when it is partaken of in a worthy manner. (T. C. R. 719-721.)

     There are three elements in the Passover: (a) The lamb, (b) the blood, (c) the unleavened bread. The "lamb" represented the beginning of the innocence of wisdom, for all life leads from the innocence of childhood to the innocence of wisdom. The "blood" represents the Divine Truth, by means of which the innocence of wisdom is gained.

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The "unleavened bread," which was eaten for seven days, represents good in which there was no falsity, or no thought of self; for the leaven represents what is false. Yet they were to eat it with bitter herbs, which represents the trials of temptation that accompany a life of regeneration. The rewards of temptation are expressed in Mark 10:30 and in A. C. 2342.

     The Lord's Divine Providence is shown in the institution of the Passover, because it manifests the Lord's power working among men through external ritual. We read in the Writings that the ceremonies of the Church are like garments; for unless these should hold the other things of the Church together in their order, it would be as though the whole were stripped and left naked, and exposed to the heat of summer and the cold of winter; or as if the roof and walls were removed from the church and the pulpit, and the altar and shrine were left exposed. (T. C. R. 55.)

     The second command in this chapter which shows the Lord's Providence is the provision that those who were unclean at the time of the celebration should be allowed to celebrate it in one month's time. This suggests the Lord's patience with us when we are coming into a new state. And the fact that strangers were allowed to partake equally with Israelites shows that there is no difference between those born in the Church and those coming into it through conversion, if both be regenerating.

     The third element representing the Divine Providence was the provision for the cloud by day and the fire by night. This abode over the Tabernacle; and the Tabernacle represented the dwelling place of the Lord in each one of us. To have the Lord visibly present was represented by the cloud by day and the pillar of fire by night. The cloud represents the Lord present by accommodation in the truths of His Word. By means of the cloud, our attention is drawn to His presence. For this reason, it is said that the Lord will make His second coming in a cloud. (Rev. 1:7; Matt. 24:30.) The Lord's Providence being over us means that it is with us in all our states, in darkness, and in light as well. Thus those two appearances represent His perpetual presence.

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     LESSON NO. 8.-REPORT OF THE SPIES. (Numbers 13.)

     Analysis:

One chosen from each tribe to spy out the Land ch.      13: 1-16
What they were to observe concerning the Land     :17-20
For forty days the men search the Land           :21-25
The Land fruitful, but full of enemies          :26-33

     Our last lesson dealt with the Providence of the Lord, as exhibited in the leading of the Children of Israel by the cloud and the pillar of fire. The scene of the lesson was the wilderness of Sinai. Reference to a map should now be made. The wilderness of Sinai is the triangular region lying between the Gulf of Akaba on the east and the Gulf of Suez on the west. Before the spying out of the Land of Canaan, the cloud and the pillar had led the camp into the wilderness of Paran, one hundred miles north of Sinai. (ch. 10:11-13.) The order in which they marched was also described, which was the same as the order in which they encamped, with Judah first and Naphtali last. Note the beautiful sentence used by Moses to initiate the march: "When the ark set forward, Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate Thee flee before Thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel." (ch. 10:35, 36.) In this journey, three temptations beset them: 1. A general murmuring, punished by fire in the outermost parts f the camp at Taberah. 2. Lusting for the flesh pots of Egypt. Punished by the quail meat, which spread a plague among them. 3. Sedition of Miriam and Aaron. During this period, Moses appoints seventy elders to help him judge the people. This is a further development, which is representative of the order of that mind which is so necessary a part of the regenerating man.

     The lesson for today treats of the spying out of the Land of Canaan, and for this purpose one man of each Tribe was chosen. The work of the spy is very dangerous. It is usual in time of war to impose the death penalty upon anyone who is caught as a spy. This is because the spy is able to learn things that might lead to the complete ruin of the enemy.

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From the standpoint of the enemy, the spy is greatly to be dreaded; but from the standpoint of the country he serves, he is a very brave and courageous man, for he takes his life in his hands, in order to gain information that will serve his country. The Land of Canaan represents heaven,-heaven as a potential factor in the formation of our characters, When the Land was spied out, it was found to be filled with good things; but it was also filled with enemies,-giants who were to be conquered, walled cities to be taken, and strongholds to be overthrown. These impediments to the kingdom of heaven are the selfishness, weakness, love of the world, etc., which we can see in ourselves when we examine our thoughts and desires.

     The subject of Swedenborg's intromission into spiritual world forms a splendid New Church lesson connected with this chapter. He was a kind of spiritual Columbus, and journeyed into lands which had never before been explored. He was sent by the Lord to explore the kingdom of heaven, and to bring back his report to men on this earth. In the Writings, we find that the report of the heavenly kingdom reveals also the obstacles which obstruct the way to heaven, or the things which must first be removed.

     The subject of giants is always interesting to children. The giants of the Holy Land can, be portrayed with vivid imagination, and then the moral indicated, that bad habits begun in childhood may grow up into just such giants. (See A. C. 581, 1673, 7686.)

     Here a most important point is to be noted. The spies did not enter the Land by the same route as the Children of Israel eventually entered by. The Children of Israel were compelled to go South and east, around the Dead Sea, and to enter from the east border of the Land by crossing the River Jordan. But the spies went up the short way, due north, and passed through the country of the Philistines. This was known as the "way of the Philistines," and the Philistines signify faith alone. (A. C. 11972.) This easy entrance into the Land by the spies represents how easy it is for us to learn about heaven; but the long period of wandering by the Israelites shows how hard it is for us to put that knowledge into practice. In this connection, note that the spies entered by the south and the south signifies a state of intelligence. Also, the list of the spies begins with Reuben, who signifies faith.

     It is only by contrast with the vision of heaven that we perceive the deformity of hell. So in our own lives.

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As we perceive the beauty of holiness, we can perceive the ugliness of its opposite. So the report brought back by the spies was twofold: (a) the wonders of the land, (b) the dread inhabitants. The most significant thing they brought back was the huge bunch of grapes, which signifies spiritual intelligence.

     The spies, with the exception of Joshua and Caleb, advised the people not to go up to take the Land. This is like the thought, "O yes, religion is all very beautiful, but it is too hard to attain."

     This is the wrong attitude, and so the Children of Israel were punished by being compelled to wander forty years in the wilderness, until all their fighting men had died off. Joshua, whose name means "Jehovah the Savior," was not discouraged, and eventually led the Israelites into the Promised Land. So, without the Lord's help, we cannot conquer evil.

     Note the mention of Hebron and Zoan. " Hebron was built seven years before Zoan in Egypt." (2:22.) Hebron represents the innocent affections of early childhood, which are stored up before the days of education begin. "Seven years" represents that holy state.

     Let us observe the order in which the spies went:

Reuben-Faith, sight, understanding.
Simeon-Obedience, faith of the will, the spiritual heavens.
Judah-The Church where the Word is and love to the Lord.
Issachar-Hire, reward, conjugial love, mutual love. The truth of the good of love to the Lord. Affection for the good of love.
Ephraim-Intelligence of truth. Spiritual truth born in the natural. Thus he was born in Egypt.
Benjamin-Spiritual of the celestial in the natural.
Zebulun-Conjunction of the good of love with truths. The heavenly marriage. The union of the Divine and the Human in the Lord.
Manasseh-The new will in the natural. Removal of evils, both actual and hereditary. Good in the celestial natural. (A. C. 6295.)
Dan-The lowest things of reason, or scientifics. The affirmative attitude at the beginning of regeneration. The Sense of the Letter of the Word.

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Asher-External affection for the truth leading to eternal life.
Naphtali-Resistance to evil in the natural man. Temptation.

     LESSON NO. 9.-COMPELLED TO WANDER. (Numbers 14.)

     Analysis:

The people murmur at the report from Palestine      ch. 14:1-5
Joshua and Caleb labor to quiet them          :6-10
Threatened disinheritance                     :11-12
Moses obtains pardon                     :13-25
The murmurers deprived of entering the Holy Land      :26-37
Caleb and Joshua spared                    :38-39
Against God's command; some men go up           :40-45

     The subject of the last lesson was the spying out of the Holy Land. This represents learning concerning the heavenly life, and of the life which leads to heaven; but its reception is twofold, because it involves danger as well as pleasure. In the beginning, the overwhelming majority (ten out of twelve spies) were afraid of the inhabitants of the Promised Land, although they admitted its abundance. The effect of the report was a murmuring throughout the congregation of Israel, which was evidence of a lack of faith in the Lord. Of course, they could not conquer the Land of themselves, any more than we can conquer the evils which we love without the Lord's help; for "the battle is the Lord's." The Lord cannot work unless man is willing to work. You remember how the Lord could do no mighty act in Nazareth, His own city, because of their unbelief.

     But two of the spies,-Caleb, from the tribe of Judah, and Joshua, from the tribe of Ephraim,-did not fear to go up to battle. The tribe of Judah represents love to the Lord, and Ephraim, spiritual intelligence. These qualities within us always perceive that the kingdom of heaven is worth striving for, and that, with the Lord's help, by means of the truths which He gives, it is possible for us to attain it. With the Children of Israel, success in warfare always depended upon their trust in the Lord, not upon the size of their armies.

     Let us illustrate this by several incidents. First, Exodus 17:8-16. This tells of the battle with the Amalekites, shortly after they came out of Egypt, when Israel prospered because Moses lifted up his hands to the Lord.

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Moses called the name of the place "Jehovah-Nissi," that is, "The Lord is my Standard." Second, Judges 7:2. The Lord told Gideon that the people with him were too many for Him to give them the victory; so Gideon first reduced their number to 1290, and later to 300, when, with the Lord's help, they overcame the Midianites, who were as grasshoppers for multitude. Third, I Samuel, 14:6. Jonathan and his armor-bearer go up alone to attack the Philistines, and thus begin a great and victorious battle. Note especially the words, "It may be that the Lord will work for us." The case herein is like that of a little child, who can get rid of bad habits even more easily than a strong man, if he asks the Lord's help, and obeys His commandments.

     But the cowardice and lack of trust brought upon the people the curse that all over-twenty, except Caleb and Joshua, should die in the wilderness. Everything in us which denies and doubts heaven must die or be thrown off by means of temptation, before we are fit to enter into heaven; and that is why Joshua and Caleb alone crossed the Jordan. The people were afraid that their children would die in the wilderness, but the Lord told them that they themselves would die, and that their children would enter the land "flowing with milk and honey."

     The leading idea of this lesson is "temptation as a preparation for heaven." What is temptation? Evil spirits attack the good spirits who are with us, and we feel the conflict as pain. What attracted the evil spirits to us were our evil affections and false thoughts. But by the presence of the evil spirits, and the consequent pain of the resistance of good spirits, we are made aware of the presence of these evils in ourselves, and are given an opportunity to cast off the evil affection, and with it the evil spirits. This is the Lord's means of purifying us. (T. C. R. 598.)

     A wilderness, devoid of pleasant flowers, fruits, birds and animals, signifies the unhappiness of the state of temptation, and represents the intense pain of parting with evils which we dearly love, the pleasures of which we enjoy. Temptation is always for the purpose of removing evil and making character fuller and richer. It is signified by the number "forty," which occurs so frequently in Scripture. The Lord was tempted forty days in the wilderness.

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The spies were forty days searching out the land, and the Children of Israel were destined to wander a year for each day. The storm at the time of the flood lasted forty days. Moses fasted in the mountain forty days before he received the Ten Commandments, (Exodus 34:28.) It was a law among the Children of Israel that they might punish their servants with forty stripes, but they were not allowed to exceed that number. (Deut. 25:3. See A. C. 730, 437.)

     Notice the peculiar rebellion described in vs. 40-45. When they should have gone up to the Holy Land, none dared go; but now that the Lord had told them that they must wander in the wilderness, some immediately attempted to go up. But the Lord was not with them, and so they were put to rout by the Amalekites. (A. C. 8593.) These people signify the attack of falsity on truth. He who trusts in himself cannot be saved from the attack of falsity.

     LESSON NO. 10.-THE FIERY SERPENTS. (Numbers 21.)

     Analysis:

Battle with King Arad, the Canaanite          ch 21:1-3
Rebellion against the Lord and Moses           :4-6
The fiery serpents, and the serpent of brass           :7-9
The Amorites overcome                     :21-32
Og, King of Bashan, overthrown               :33-35

     In our last lesson we learned that, on account of their rebellion against the Lord, the Children of Israel were compelled to wander forty years in the wilderness of Paran. Of the events of that period, we have very little information beyond the names of places at which they stopped, which can scarcely be identified today. However, we must note a number of the chief events which took place during that time. Chapter 16 deals with the rebellion of Korah, Dathan, and Abram, who rose up against Moses and Aaron. Moses asked the Lord to judge between him and them, the result being that the earth opened, and swallowed up two hundred and fifty of them; and fourteen thousand seven hundred were killed in a plague that followed. Chapter 17 treats of the blossoming of Aaron's rod, to show that the Lord had chosen him.

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Chapters 18 and 19 contain ceremonial laws for the priests and Levites, and for the waters of separation made from the ashes of a red heifer for the cleansing of one who had touched a dead body. Chapter to tells of the death of Miriam in the wilderness of Zin. It was here that Moses and Aaron sinned against the Lord by striking the rock, and saying, "shall we bring forth water? "The "rock" signifies the Word. The Lord told them to speak to it, but instead they exalted themselves; and therefore, the Lord told them that they could not bring the chosen people into the Land.

     After this, the Children of Israel asked the King of Edom to permit them to go through his land, but he refused; so they had to go to the south, and around the border of that country. Remember that the Edomites were descended from Esau; thus they were cousins of the Israelites.

     It was at this time that the death of Aaron occurred, on the top of Mt. Hor. The Lord commanded Moses to take Aaron, and his son Eleazar, into the mount, and to remove the priest's garments from Aaron, and put them upon his son, which he did; and then Aaron died. The death of Aaron represents the end of the first state of love, and the beginning of a new state, represented by the High Priest Eleazar.

     The Children of Israel now begin their final march to the Holy Land. Only two years of wandering remain. Their enemies are multiplied. They must not only overcome the discontent of their own hosts, but must also do battle with the hostile peoples around them. First, they are attacked by King Arad, the Canaanite. The Canaanites always represent attack from evil. The only way to deal with evil is utterly to exterminate it; consequently, the Lord permitted the Israelites to destroy King Arad and his cities completely. Notice particularly the state which follows shunning evil. It is one of discontent. We miss and long for the pleasure which we have given up. You remember the story of the man who swept and garnished his house, to which the unclean spirit then brought seven worse spirits. (Matthew 12:44.) Therefore, we read that, immediately after the conquest of Arad, another great murmuring broke out against the Lord and against Moses.

     The last half of Coronis 59 is very illuminating at this point. It shows how man needs the Lord, and most especially during temptation; and how we must be ready to fill the "empty house " with love of the Lord.

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Not to do this, is to complain at the length of the journey of regeneration. This complaint brings a relapse into sensual pleasure, which was represented by the fiery serpents sent among them. Recall the serpent, and the way it tempted Eve in the Garden of Eden. The serpent signifies eating and drinking for the love of taste, etc. The remedy for this bite was the brazen serpent set up by Moses in the wilderness. That serpent represented the Lord, or the Divine Natural even to the sensual degree. The remedy for sensual evil is the thought of the Lord as a Man, a Divine Man who in temptation overcame the assaults of the hells on all planes, and so made it possible for us to do likewise. (Read John 3:14, 15.)

     Israel sent messengers to Sihon, King of the Amorites, desiring to pass through his land; but this was not possible, because the Amorites signified evils originating from the lusts of the world and the senses. The evils which they represented were not the deeper ones, but the relatively milder evils of the external man.

     Og, King of Bashan, was another king of the Amorites who opposed the entrance of the Children of Israel; but he was overcome at the battle of Edrei, and all his followers were killed.

     The leading moral of the lesson is not to allow bad external habits to become our masters. External evils must in no wise be compromised; they must be exterminated.

     LESSON NO. 11.-THE STORY OF BALAAM. (Numbers, 22 to 24.)

     Analysis:

Balak's first message to Balaam is refused               ch. 22:1:14
Balaam yields to the second message               :15-21
The ass rebukes Balaam                                         :22-35
Balak meets Balaam, and takes him to the high places      :36-41
Balaam's first parable                              ch. 23:1-13
Balaam's second parable                                   :14-30          
Balaam's third parable                         ch. 24:1-9
Balaam's fourth parable                         :15-25

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     The leading thought of this lesson is: "That falsity (the curses) cannot harm those who retain the form of heavenly truth (the encampment of Israel), although they may be led into evil through the enticement of their senses."

     The outstanding figure is Balaam. Every teacher, before teaching this class, should read A. E. 140. Balaam was a wizard, a magician, a diviner, and yet he is classed among the prophets; for by means of his knowledge of correspondences, and his worship of Jehovah, he was able to come into intimate contact with the spiritual world, and receive true visions, which were inspired by the Lord. But Balaam's spiritual powers were used solely for natural gain, and not for spiritual progress; consequently he should be contrasted with Moses, who used all his spiritual powers, not for his own advancement, but that Israel might go forward. Moses, indeed, had to be convinced that the Lord had called him. The burning bush was not enough. The voice from the bush did not suffice. It was only by repeated miracles that the Lord convinced him of the path in which his duty lay. But having once been convinced, he never wavered. He became a true servant of the lord, and the Word of the Lord in his mouth was truth. Moses fearlessly gave forth the Divine instructions, although he knew that they would meet with popular disapproval. Balaam, on the other hand, knew the will of the Lord, but had his own advancement chiefly at heart.

     It appears from the context (chapter 22:7) that Balaam made a regular practice of uttering curses and blessings for money. That was his business. He was not like the great prophets, utterly forgetful of self, absorbed in a spiritual mission; instead, his attention was fixed upon the reward which he would receive for his work. After the first vision, when the Lord told him that he should not go and curse the people, because they were blessed, Balaam knew the Divine will. Despite this fact, Balaam entertained the second company of messengers, hoping to bend God's will to suit his own purposes. It is so with us, when we strive to bend the doctrines of our Church to suit the things that we love, instead of learning to love the things which our doctrines teach to be right. But God does not take away man's freedom, even the freedom to do wrong. And so Balaam was permitted to go, while the Lord did not cease to warn him through his conscience.

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Therefore it was that the angel appeared in the why, and the ass thrice refused to go forward. This represents the mental struggle of one who knows what is right, and yet who is on his way to do wrong. The "she-ass," upon which he rode, signifies an enlightened understanding, and the "angel" signifies the Divine Truth which bars the way to evil of life.

     The Writings (A. E. 140) explain that the ass did not actually speak, but appeared to speak, because the ass corresponded to Balaam's state. Swedenborg states that he many times heard horses as it were speak. All the time, Balaam was meditating how he might curse Israel, and so receive rewards from Balak.

     The Blessings:

     1. Note Balaam's use of the sacred number "seven," hoping by its use to bend the Divine will to his own purposes. But when the vision was given to him, behold, it was a blessing! (Read Chapter 23:8, 9, 10.)

     2. Balak thought that, if he took Balaam to another place, he might be able to curse them; so they went up to the top of Mt. Pisgah. Again there is the sacrifice, and again Balaam returns and blesses Israel. (Read chapter 23:20-24.)

     3. Again Balaam changed his position, and journeyed into the wilderness; but this time the whole encampment was visible, and Balaam poured forth another beautiful prophecy. (Read chapter 24:5-9)

     4. At these three blessings, Balak's anger was kindled, and he sent Balaam away; but before he went, Balaam uttered the final blessing, which was a prophecy of the coming of the Lord. (Read chapter 24:17-19.)
                                                       
The power of representatives is seen in this lesson. Israel represented heaven; and whenever Balaam looked toward them, instead of seeing an evil thing which he could curse, he saw heaven; consequently, he was forced to bless them.

     When Balaam failed to curse Israel, he taught another way to destroy them, namely, to lead them into wickedness and idolatrous worship. This the Moabites accomplished, and as a result, twenty-four thousand Israelites died Of a plague. (For the character of Balaam, see Revelation 2:14; Numbers 31:15, 16; and for his death at the hand of Israel, Joshua 13:22.)

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     SUNDAY SCHOOLS AND HOME INSTRUCTION.

     From the Lesson Notes published in the September issue, it will be observed that the Lessons for 1923-1924 begin with a brief review of Genesis and Exodus, and then continue the Old Testament series begun last year. Installments of the new series will appear monthly in these pages, providing sufficient material for Weekly instruction from September to June inclusive, allowing for intermissions at Christmas, Easter, and on the 19th of June, when lessons Suited to those Festivals may be given. In order to cover the ground during the time allotted, we suggest that, when necessary, instruction may be given oftener than weekly, or home reading assigned. The Lesson Notes on Genesis and Exodus appeared in NEW CHURCH LIFE from September, 1922, to March, 1923, which seven issues can be supplied for $2.10 on application to Mr. H. Hyatt, Bryn Athyn, Pa.

     The Committee reprints below a list of Reference Works recommended for use in the preparation of Lessons, and will be glad to correspond with any who desire further assistance or wish to make suggestions in connection with this work.
     K. R. ALDEN, Chairman. 14 TYNDALL AVE., TORONTO, CANADA.

     BIBLIOGRAPHY.

     Below will be found a list of reference works which members of the Sunday School Committee have found valuable in their own work of preparing lessons from the Word. They are recommended for purchase, or may be consulted in public libraries. A few of them are on sale in the Academy Book Room, as advertised elsewhere in this issue.

     Science of Exposition. By Bishop W. F. Pendleton. (See especially Chapter xxiii on "Children and the Young.")

     Correspondences of Canaan. By Rev. C. Th. Odhner.

     The Golden Age. By Rev. C. Th. Odhner.

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     On Holy Ground. (Bible Stories, Illustrated.) By Rev. W. L. Worcester.

     Story of the Bible. By Rev. J. L. Hurlbut, D.D.

     Bible Atlas. By Rev. J. L. Hurlbut, D.D.

     Oxford Self-Pronouncing Bible, No. 04468. (The pronunciation of all Scripture proper names is indicated; also contains Concordance and Maps.)
     
     Concordance to the Scriptures. By Alexander Cruden, M.A.

     Analytical Concordance. By Robert Young, LL.D.

     Commentary on the Holy Bible. By Adam Clarke.

     Commentary on the Holy Bible. (1920.) By J. R. Dummelow.

     Analysis and Summary of Old Testament History. Wheeler.

     The Old Testament History. By Wm. Smith.

     Dictionary of the Bible. By Wm. Smith.

     Introduction to the Study of Scripture. By T. H. Horne.

     Bible Lands: Their Modern Customs and Manners. H. J. Van-Lennep.

     Scripture Manners and Customs. [Extracts from the works of travelers.] Published by the Society for Promoting Christian Knowledge, London, Eng.

     Bible Animals. By Rev. J. G. Wood.

646


VIEW OF THE "NEW CHRISTOLOGY." 1923

VIEW OF THE "NEW CHRISTOLOGY."              1923

Editor of NEW CHURCH LIFE:
     The Address by the Rev. George de Charms on "The Corner Stone of Christian Faith" in your July issue, and the discussion that followed it, have interested me considerably. I would like to add another aspect, not directly alluded to. About ten or twelve years ago, I noticed on the counter of the Presbyterian Book Room at 156 Fifth Avenue a book entitled, A Critical History of the Evolution of Trinitarianism, and its Outcome in the New Christology, by the Rev. L. L. Paine, Professor at Banger Theological Seminary-a Unitarian. I purchased the book, and read it. What is this man's view of the "Outcome"? He writes:

     "The doctrine of the Nicene Creed concerning the Godhead of Christ was this: There is one only absolute, eternal God, the Father Almighty; and beside, there is the Son of God, a second hypostasis or personal being, who is of common nature with the Father, but derived and subordinate, 'very God of very God,' indeed, but not absolute or self-existent, though timeless by eternal generation; and further, there is a third hypostasis, the Holy Ghost.

     "But what is the new wine that is now being dispensed out of the old flask, with its old Trinitarian label! This: That God is one only, both in person and in essence, but is manifested in different forms, and especially in triune form, and that this triune form has become incarnate in Jesus Christ, who is thus God manifest in the flesh, so that the whole Godhead is in Christ, and there is none other beside Him. What, no Father? No, except as in Him. No Holy Ghost? No, not outside of Christ. Christ is the whole God; Fatherhood, Sonhood, and Spirithood are simply forms of Christ's one Godhead. 'But we are Trinitarians,' they say. 'We recite the Nicene Creed.' Yes, but you do not mean by it what the Nicene Fathers meant. Your Father, Son, and Holy Ghost are but shadows of one real Deity, and that one Deity is summed up and manifested in Jesus Christ." (p. 167)

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     The book was published by Houghton, Mifflin & Company in 1900. It contains no mention of Swedenborg. The author gives his view of results. Bow does it affect our conclusions?
     F. M. BILLINGS. 186 E. 205TH STREET, NEW YORK, AUGUST 18, 1923.

     POLITICS FOR THE NEW CHURCH.

     The public utterances of our two Bishops always repay close study, and the address of Bishop N. D. Pendleton on "Interpretations" in the June LIFE is no exception. Indeed, there is a paragraph which would be epoch-marking if the priesthood would only take up the matter seriously, as it involves the application of our revelation to the conditions of life, by the priests, in a much more real manner than they have been accustomed to. The paragraph is as follows:

     "The adaptation of the revealed truth to new states of life and new conditions of human existence involves its application thereto, and this is what is meant in the Writings by the administration of the Divine law and worship, given as the work of the priesthood. This in addition to the teaching function, purely as such. Teaching provides, indeed, the more interior understanding of the mysteries of faith, but this is only half the work. There must be applied teaching,-the bringing forth and development of that truth which the times call for, and its application through the instrumentalities of ecclesiastical administration or government." (p. 343.)

     One is used to hearing a priest say, "I teach the truth, but the laity must apply it." This is only half a truth, as the laity must apply the truth in act; but who is to apply it to act?

     "All religion has relation to life," etc. A man does not regulate his communal and domestic life directly by the interior truths of faith, but by corresponding truths on a lower plane, which constitute what is known as "Political Economy," and "Domestic Economy."

     Our priests are willing to show the laity how to apply the truth to the domestic plane of life, as it affects the relations and duties of the individuals constituting a family, and also to church society life, but they shun the application to life outside those circles. As a consequence, the business life of a New Churchman, except perhaps as to "good intentions" is no whit more beneficial to the community than that of an Old Churchman, because he follows the same business or trade customs, based on a political economy which invented an "iron law of supply and demand" which it blames for all the ills which exist.

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The light of heaven let in on this "law" shows it to be merely the greed of the few taking advantage of the necessity of the many.

     If the priests see the true bearing of the paragraph quoted, they must turn their "illustration and illumination'' to the business of formulating a New Church political economy for the community, and a New Church policy for the State. And in this connection it is well to bear in mind that the truths of policy and political economy have no "national" boundaries; they are as "international" as the truths of religion.

     Doubtless the priest will look askance at this view of the Bishop's teaching, as it will mean coming down from the clouds and "teaching the market place," but there is no denying that the New Churchman requires distinctive truths on the civil plane, and that hitherto he has not been provided with them in a codified form. Is this the work of the priest or the layman?
     GEORGE E. T. STEBBING.
33 ROSEBERY ROAD, BRIXTON,
London, England.
August 25, 1923.

     EDITORIAL COMMENT.

     It will be evident from the passage quoted by our correspondent from the paper on "Interpretations" that where Bishop Pendleton says "there must be applied teaching," he is referring specifically to " ecclesiastical administration or government," and not to forms of government on the civil plane. Mr. Stebbing, however, raises a question which is open: to discussion in our pages. We are familiar with the teaching that "priests are to teach truths, and lead by them to the good of life." (H. D. 315-318.) What is the range and scope of the priest's duty in leading men to the good of life?

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TREASURER'S REPORT 1923

TREASURER'S REPORT       H. HYATT       1923

     THE GENERAL CHURCH OF THE NEW JERUSALEM.

     AS OF AND FOR THE TWO MONTHS ENDING

     JULY 31st, 1923.

     GENERAL CHURCH FUNDS.

     Assets
Investments                     $10,494.56
Cash on Hand                    986.59
Total Assets                     11,481.15
Deficit, July 31st, 1923          116.48
                               $11,597.63

     Expenditures.
Deficit, May 31st, 1923          $742.65
Expenditures
June 1st, 1923 to July 31st, 1923      1,560.40
Total Expenditures                2,303.05
                                   $2,303.05

     Liabilities.
Endowment                     $10,988.28
New Church Life Subscriptions
Paid in Advance, Net           609.35
Total Liabilities               $11,597.63
                         $11,591.63

     Cash Receipts.
Cash Contributions to General Church          $1,919.98

     Weekly Sermons                         11.75
General Assembly, 1923                    5.00
New Church Life                         28.31
Sundries                              3.90
Interest                              109.46     
New Church Life Subscriptions Paid               108.17
Total Cash Receipts                         2,186.59
Deficit, July 31st, 1923                     116.48
                                   $2,303.05

     Respectfully submitted,
          H. HYATT,
               Treasurer.

650


Church News 1923

Church News       Various       1923

     HENBURY, near BRISTOL.-It might be of interest to readers of New Church Life to know that the Rev. R. J. Tilson, of Burton Road, London, paid a very welcome visit to the home of Mr. and Mrs. Dawson, which is situated in the parish of Henbury, about seven miles from Bristol, and very near the river Severn. Mr Tilson arrived on August 13th, and stayed until the 22nd. The home circle consists of Mr, and Mrs. Dawson and their son and daughter-and, on the occasion of the Pastor's visit, Miss Ida Hauser, of Bristol, also joined the group.

     The visit was greatly appreciated by all. The weather, for the greater part, was warm and sunny, and the beautiful walks along the country roads, through the meadows and along the river bank, were delightful. The quiet of the country, the freshness and charm of nature, and all the beauties of earth and sky, conspired to make the visit a most successful one. The most delightful part, however, was the ministrations of the honored Pastor. In the evenings, when the full circle was able to gather together, Mr. Tilson read the Word, offered prayer, and gave instruction both interesting and edifying.

     On the Sunday evening, a full service of worship was held and the sacrament of the Holy Supper was administered. Mr. Tilson preached from II Kings 6:1-7. He very lucidly pointed out that good alone gives life to truth, and that all truth is alien to the soul which does not live, for such truth is "borrowed." The Lord arranges truths according to the good of a man's life, and man is regenerated by truths according to his affection and life. When man is in a natural state, he performs works from a sense of merit-he "cuts wood," or "fells a beam," and in so doing the "axe head falls into the water," that is, truth is separate from good. This denotes a state of faith alone. It is permitted by the Lord, in His all-wise Providence, that man should descend to an exterior state, in order that he may search out his evil, and look to the Lord for guidance and help. The remedy lies in self-examination "Where fell it?" When the place is known, or the evil in man is acknowledged, then a "stick is cut down," and "cast into the water," which means that truth is conjoined to good. The result is that the "iron did swim," that is, it is buoyant with life, because good only gives life to truth.

     The whole service was beautiful and was thoroughly enjoyed.

     On Tuesday evening, the last of the visit, Mr. Tilson performed the rite of baptism for Mr. Dawson and his daughter, Mary, as they were the only members who had not entered the Church by the Divinely appointed gate. The service was most impressive, and a perception of its sanctity and joy entered the hearts of all.     

     Long will the visit be remembered. It was good to be here. To all New Church people, the home is a sanctuary not less holy than the Lord's House, because it is His House.

     When members of the Lord's New Church are unable to attend church for regular worship, they would be greatly helped and blessed by inviting a priest of the Lord to spend a few days with them, to administer the sacraments, which are so vital and necessary to the development of the spiritual life. By virtue of his office, the priest brings a sphere of holiness which no one else can supply, and the home is thus hallowed through his presence we are thankful we have been privileged to enjoy the blessing. It has been an inspiration to us, inasmuch as we were able to realize the truth of the Lord's own words, "Where two or three are gathered together in my Name, there am I in the midst of them."
     J. D.

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     A EUROPEAN COUNCIL MINISTERS.

     The following report is quoted from the New Church Herald of August 25, 1923:

     "This body, which was constituted three years ago, with a membership of six, held its third annual session at Lausanne, July 25-28, under the presidency of the Rev. A. Goerwitz of Zurich. The attendance was complete, including ministers from Stockholm, Copenhagen, Berlin and Prague. A feature of this year's session was the admission of five new members to the Council, all of whom are at the service of the Federation of French-speaking Societies.

     "The meeting was opened by an impressive service, conducted by the President before a large congregation, including friends from the United States, England, Iceland, Denmark, Germany, Austria, Czechoslovakia, etc. Only once before-at the first Federation Congress-has the Lausanne Society beheld in its midst such a big gathering of New Church members.

     "The subjects treated by the different Ministers bore chiefly on questions of doctrine and matters of ritual. Such, for instance, were the two very sound and interesting papers read by the Rev. S. C. Bronniche, of Copenhagen, on the Baptism and on the Confirmation Service in the New Church. In the former paper, the speaker, while taking a broad-minded view of the subject, insisted on the distindiveness of the New-Church Baptism, and on its use for adults who I joined the New Church after having been baptized in the Old. In the latter, he questioned the advisability it and use of the Confirmation Service-clearly a remnant of the Old Church-such as it is now practiced in the New Church. `Questioned' is not the word he proved to the satisfaction of all present that Confirmation in any belief whatsoever requires in the faculty of reason, which, as is well known, is not sufficiently developed in boys and girls under to."

     "Another very able paper, which also gave rise to keen and prolonged discussion conducted in a friendly spirit, was that read by the Rev. Goerwitz on the Reading of the Writings in Divine Service. The orator strongly advocated this as a part of the Service, basing his whole argument on the Law of Divine Providence according to which the Lord leads man by the Word, doctrine and preaching. Doctrine, he pointed out, was revealed in its dearest light in the last Divine Revelation given in the Writings of Swedenborg. To establish a dear distinction, however, between "The Word" of God on the one hand and the Writings on the Other, he recommended that the reading of any selected portion of the Writings should always form a distinct part of the Service, separated from the reading of The Word by a hymn, for instance.

     "Other highly interesting papers were those read by the Rev. E. L. G. Reissner, of Berlin, on the forms of worship in the New Church-the speaker pointing out the immense value of sober decorum, order and uplifting music, as well as of bodily attitudes corresponding to the true internal worship; "The Doctrine of the Gorand Man" and its practical applications, by the Rev. G. Regamey; and last, though not least, "The New Church and the Doctrine of Reincarnation," by the Rev. L Janecek, of Prague.

     "In the course of the Session a beautiful Ordination Service was held when Mr. R. Flon, who has hitherto been doing duty as a Recognized Leader at L'Eguille, France, was ordained by the Rev. Goerwitz.

     "It was not so much the work put in by the different ministers, practical and instructive as it was, that gave this last session its value; it was chiefly the exquisite sphere which was created by the assembling of friends from distant parts of the world where the New Church is in progress.

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For once, precedent was done away with; instead of holding its meetings in camera as it had originally intended, the Council, yielding to the insistence of the members of the laity, admitted the public to nearly all its deliberations. One felt really sorry to see it come to its dose, for it was a true New Church Festival. The spirit that reigned throughout may best be gauged by the fact that every one of the sixty odd New Church members who attended the closing Divine Service partook of the Holy Supper which was administered by the Rev. Goerwitz. A delightful Garden Party, given by Mr. and Mrs. Maurice Galland at their charming residence at Vennes overlooking the Lake of Geneva, gave the finishing touch to that exceedingly pleasant week. N. E. MAYER."

     A VISIT TO BRAZIL.

     Traveling with my mother and my daughter Nadezhda, we left Hoboken on Saturday, July 30th, on the Vandyck of the Lamport and Holt Line, and arrived in Rio de Janeiro on Sunday, August 15th, at 2 p.m. There were less than two dozen second class passengers, so that we had a quiet trip and plenty of elbow room. I spent my mornings translating four sermons and Professor Acton's Assembly Address into Portuguese.

     Among the passengers there was a Norwegian gentleman who superintended a cattle-raising concern in the northern wilds of Paraguay. He was very critical of his fellow passengers, and prone to suspect them of various illicit trades. But on asking him of what nation he was a citizen, he replied without the least thought of saying anything surprising that he had papers showing he was a citizen of Norway, the United States, Brazil, Paraguay, and Argentina!

     A young Hindoo gentleman, a Brahman by caste, was a very agreeable companion, and most thoughtful of all with whom he came in contact. He and I had a number of religious discussions, with the result that as he read three chapters in the True Christian Religion, and expressed his determination to read more of the Writings, I read a hundred pages of a tract on Morals, by Swami Vive-cananda. Most of it was good, though lacking in precision. I showed my friend the need of a belief in a God Man, and that mere human beings, even though acting as inspired prophets, could not take His place. If we must not eat the flesh of animals, as Swami says,-a matter of restraint possibly beneficial to tropical people and those who live in a perpetual paradise,-what kind of sustenance could we provide for the Esquimaux? This he found unanswerable.

     Two recent graduates of a Lutheran theological seminary, who were going to be professors in a Lutheran school at Porto Alegre, Brazil, told me that salvation did not depend on living according to spiritual principles, but that if one had faith in Christ's atonement, such faith could automatically, by its own motive power, produce good works. Asked if people of any religion, even heathen, could be saved, provided they lived according to their faith, they then replied in the negative, regarding this as a consequent of their former proposition. They also added that, if this were so, their missionary zeal to convert the heathen would be undermined.

     Two ladies of kindred race, one of them being called Israelson, were curious to know of what church was a minister. But five minutes' explanation on my part was all they could stand. I subsequently overheard one telling her companion that the ministry must be a very distressing profession. "You not only are obliged to tell people a lot of uninteresting things that bore them," she said, "but what is worse, you have to believe them yourself!"

     With occasional deck sports, two dips in the tank per day, and some desultory reading, the trip rapidly neared its close.

     On the pier at Rio, we were met by the Rev. Henry Leonardos and his son, George, who recently made his confession of faith, the Rev. Carlos Braga, Snr. Trajano Barbosa, and Snr. Jose Azevedo and his bride of three months, Dona Virginia.

653


We then went to the hotel which was to house us for the five weeks of our stay, the Rio Hotel on Praca Tiradentes, and later in the day went out to the Leonardos residence under the shade of the "Two Brothers" Mountain, where we met all my dear friends of two years ago, and in addition Snr. Hugo Hamann, who was married to Dona Leila this spring. Snr. Leonardos has built a second story to his house, and also has an esplanade on the roof, from which a beautiful view is obtainable.

     During our stay in Rio we dined every Tuesday and Friday evening at the Leonardos home. We also spent two evenings with the Bragas, one at the home of the Rev. Joao de Mendonca Lima, who now lives in the city proper, and one at the Vicentes. We dined twice with the Jeudys, had a dinner party with the Azevedos and Snr. Xafredo, and were twice the guests of the latter on long trips, one to the island of Paqueta in the bay, and the other to Petropolis, the summer resort of the rich people of Rio. Snr. Leonardos also took us to see a vaudeville by a Spanish company of dancers.

     On all possible occasions the Church was the subject of discussion, the chief topics before us being family worship, the need of a Sunday School, the use of sending pupils to Bryn Athyn, the importance of subordinating missionary activity to the development of a strong New Church quality among the present personnel.

     Snr. de La Fayette I did not meet, though I met his brother-in-law, Snr. Tribouillet, at Snr. Leonardos's place of business, and also his wife's first cousins, Snrs. de Roure, who came with members of their families to our services. Snr. de La Fayette had recently made a fatiguing trip to the state of Minas Geraes to attend a political convention at which he had hoped to get an opportunity to make a speech in favor of the New Jerusalem and his own apostleship. But in this he was not successful.

     We had two enjoyable visits with Mr. Samuel Lindsay, Jr., and Mr. Sumner Gurney, on their stop at Rio to and from Buenos Aires. They had taken summer positions on the steamship "American Legion."

     The church services of our General Church group are now held at 58 Praca da Republica. This building faces a square about the size of Peckham Rye in London, beautifully decorated with tropical trees, gravel walks, and winding streams, and the habitation of herons, flamingoes, peacocks, and curious rodents the size of rabbits, called cotias. The Society rents the entire second door. The people congregate in the western room, fronting the square, and after signing the attendance book; repair, when the music commences, to the hall of worship, which faces colored windows in the east. During the five Sundays I was present, Snr. Leonardos preached twice and Snr. Lima twice. I preached once, and on a subsequent Sunday baptized Snra. Virginia Azevedo.

     My daughter and I took some extended walks about the suburbs of the city, the most ambitious being the ascent of Gavea. On this occasion, Snr. Othon Leonardos and his younger brothers, Oliveiro and Henry, accompanied us. They and my daughter were the only ones to scale the last perilous 100 yards of the ascent, my muscles and my bump of caution not permitting me to be roped in with the others for that last strenuous ordeal.

     On August 1st, while we were in Rio, the first grandchild, Stella, of Snr. and Snra. Leonardos was born to their daughter Alice and her husband, Snr. Antonio Lima. The proud grandfather presented us and other friends with imitation telegraph forms signed with the little lady's name, and informing us of her arrival and her weight.

     On Monday, August 20, Snr. Leonardos and his son Oliveiro, Snr. and Snra. Azevedo, Snr. and Snra. Jeudy, Snr. Braga, Snr. Xafredo, and Snr. Velloso, came to the wharf to bid us goodbye as we bearded the Vasari.

654


These kind friends and others had sent us flowers and books, and there was even a suitcase of 66 labeled specimens of Brazilian minerals, which Snr. Othon Leonardos presented to us.

     The trip home on the Vasari lasted 19 days, with a day's stop in Trinidad and in Barbadoes. We traveled first class, and took considerable part in the active social life of the 130 passengers. I had very profitable talks about the New Church with some fifteen people, six of whom read the New Church Brazilian and French periodicals which I had with me. One passenger was a gentleman whose lineage goes back to the Godoschalcus (Gottschalk) whose spiritual whereabouts is said in the T. C. R. to be the same as Calvin's He was my closest acquaintance on the boat, and I hope the near future will see a continuation of the friendship begun there.

     I was also much interested in what a gentleman who had worked for 14 years at the mouth of the Orinoco had to tell me about Venezuela, and in what a Presbyterian minister told me about Catholic depravities among the Indians of Brazil.
      E. E. IUNGERICH.

     KITCHENER, ONT.-With the coming of September, our dear old white church, with its green lawns and leafy setting, sends out beckoning lights almost every night, be it to Friday class and supper, Young Folk's Class; Men's meeting, Ladies' meeting, or special meeting of one kind and another. During the day, the school children are cementing their acquaintance with knowledge in its many phases.

     The day school opened September 11th, with an attendance slightly depleted. There are at present ten scholars. At the opening service, the pastor reminded the children that it was through the New Church School that they could best obtain the oil of love to the Lord, with which to keep their lamps bright, that they might have a safe guide through life's journey.

     In the Friday doctrinal classes this printer, Mr. David proposes to take up the True Christian Religion, the attendants reading in advance the portion to be studied. Before commencing this, however, he is reading the Addresses which were delivered at the General Assembly in Glenview. On our first Friday evening, the Bishop's Address was presented, and though most of us had read it on its appearance in the Life, we found our enjoyment of it greatly increased by hearing it read aloud. Many appreciative comments followed, and gratification was expressed that our Bishop should bring such problems before the General Assembly of laymen and ministers together, and confidently trust in the "backing" of the members. We expect further enjoyment upon hearing the other Addresses.

     On August 26th, our Pastor exchanged pulpits with the Rev. K. R. Alden, of Toronto, the latter giving us an excellent sermon on the evils of scandal and gossip. It never comes amiss!

     August 21st witnessed a beautiful wedding in the Carmel Church, when the Rev. Henry Heinrichs and Miss Ruona Roschman were married. The altar was banked with ferns and gladioluses and looked unusually beautiful. In the reception room the walls were lined with small bracket shelves laden with flowers, while beneath them was a line of chairs, and there was not one but carried some happy guest, bedecked as gaily as the flowers and looking no less lovely-and the shining bride loveliest of all. There were quite a number of guests from other centers, one of whom, Miss Hazel Heath, we hope to have permanently with us in the future, as her engagement to Mr. Rudolph Robert Schnarr was announced shortly before the wedding.

     We were very sorry to lose Ruona from our circle here, and shall miss her greatly, but we feel that her new home will be a very happy one, and wish her every success in it. And we look forward to the time when we can welcome Hazel here with the same sentiments.
     G. K. D.

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NEW CHURCH LIFE 1923

NEW CHURCH LIFE       H. HYATT       1923




     Announcements.




     Notice to British Subscribers.

     Arrangements have been made whereby subscribers in the British Isles may renew their subscriptions by remitting to MR. COLLEY PRYKE, "CHERITON," 48 BROOMFIELD ROAD, CHELMSFORD, Essex, to whom, also, any other business communications relating to New Church Life may be addressed. Mr. Pryke will give receipts for subscriptions paid, and prompt attention to all matters brought to his notice. Changes of address should be received by him not later than the 10th of the month preceding that for which the new address is to apply.
     H. HYATT,
          Business Manager.
WEEKLY SERMONS 1923

WEEKLY SERMONS        H. HYATT       1923

     Selected Discourses by Ministers of the General Church.
Published in a convenient pamphlet form, pocket size.
A NEW SERIES NOW BEGINNING.

     Sent free of charge, on application to
          MR. H. HYATT, Bryn Athyn, Pa.
MRS. BESSE EDMONDS SMITH 1923

MRS. BESSE EDMONDS SMITH              1923

     Pianiste.

     TEACHER OF MUSIC.

     Bryn Athyn, Pennsylvania.

     Theory of Music with the Progressive Series.
Interpretation of the Best Musical Literature at the Piano.
Methods for Piano Teachers.

657


JOHN FAULKNER POTTS 1923

JOHN FAULKNER POTTS        N. D. PENDLETON       1923


[Frontispiece: photograph of John Faulkner Potts.]

NEW CHURCH LIFE
VOL. XLIII NOVEMBER, 1923 No. 11
     1838-1923.

     MEMORIAL ADDRESS.

     (Delivered at the Funeral Service, Bryn Athyn, Pa., September 17, 1923.)
     
     In the death of the Right Rev. John Faulkner Potts, the Church has lost one of its most distinguished men, the priesthood one of its leaders, and his family a loved and venerated father. It is not too much to say that he was among the great servants of the Lord in his day and generation. And his was a day of larger men; at least, it so seems in our eyes. It so seems to those of us who are left to carry on the work, and upon whose shoulders has fallen the heritage of a responsibility almost too great to be borne,-a responsibility impossible to bear, save with the help of a simple, trusting faith in the providential guidance of the Lord, to whom alone the Church belongs, and by whom alone its ways may prosper, though it be through instrumentalities which, in themselves, are few and feeble.

     Though we assemble today to memorialize his death and resurrection, yet in our minds we count him as belonging to that past generation of distinguished men who gave the church to us in our youth, and to whom we owe the deepest possible debt of gratitude; to whom we look back with that love and reverence which characterize sons who acknowledge spiritual fathers, and who would, in so far as possible, make fruitful their instructions by carrying forward their works and emulating their deeds.

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     I say that in our minds we see him as one of the leading figures belonging to the church of our youth and young manhood, and this, because he spent the latter years of his life as if in retreat, removed from the active affairs of the church, in quiet and almost cloistral studies. Besides, for long he abode in the valley of shadow, even as a prisoner of death; and herein we behold one of those mercies of Providence, the values of which are largely hidden, so that when one asks why it was so, we answer that we do not know. But that the values,-the spiritual values,-were there, we know; for all of the Lord's providing is good,-even more than good. It is the best possible. Nothing of the Lord's permission is ever in vain, though it may so seem to those who perceive not the use in it. But herein it is given us to judge not according to appearances, but to see with perceptive faith beyond the outward seeming; and though we may not clearly define, from lack of knowledge, yet may we feel there are underlying realities which are deeper uses, and which, in their complex, may be known to the Lord alone.

     Here I think the text applies, "The Lord giveth to His beloved in sleep." (Psalm 127:2.) And I think this means that He stores up celestial remains of eternal value in the dream-life of the child and the man. A long-lasting dream of years, from this view of it, is anything but useless. It may, in Providence, involve many things of value, so many and so deep that we may not count or measure them, any more than we may count the stars or measure the underlying depths. For as there are worlds above worlds, so there are worlds within worlds; and the human frame and structure touches both the worlds without and those within,-those that are above the plane of conscious life as well as those on that plane. The reach of the body and its senses is very limited, though many think that it is all there is to life. The sweep of the mind is far more extended, while the touch of the human soul is, in itself, adequate to the whole universe, spiritual and natural.

     In sleep the body is quiescent, the mind dreams,-sometimes happy visions, and ofttimes unhappy,-but the soul is awake, and the soul has its supernal values, imparted to it by the Lord every moment.

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And these are the supreme living values which, once begun with birth, never cease, which, once given, are never corrupted; for they are above corruption. Through this living, this immortal soul, the Lord plays upon the human mind and body, striving to give them ever more of life; but after a time the body dies, its substances being too remote from the source of life to maintain the organism in indefinite integrity. The body dies, but it is not so with the mind and its spiritual body. That subtle organism derives from the soul the imparted gift of immorality, and hence the cause of the resurrection which follows the death of the body. The mind, or that which is called the human spirit, survives; and when its release from the body is given, it enters upon a continuation of life, that is, of human experience on that inner plane which we call the spiritual world.

     But though man enters consciously upon that spiritual existence only after the death of the body, yet during all his bodily life his mind or spirit maintained an inner and most intimate touch with the spiritual world, and was thereby subjected to an innumerable series of experiences, which, however, never came to his conscious knowledge, for the reason that these experiences, arising from his mental contact with the spiritual world, are at once translated into natural thoughts and sensations, and this according to the law that life, and living experience, becomes aware of itself only on the lowest plane with which it has living contact. In which case, a myriad of inner or superior sensations pass unobserved; or they come to conscious knowledge only as a vague sensation, associating itself with something of the outer world of nature.

     Even now, keen observers are noting heretofore unknown marvels of the inner and super-conscious plane of the human mind,-marvels of knowledge and mental powers which in former days would scarcely have been credited. This being so,-and confirmatory, as it is, of the things revealed in the Writings,-we may well believe that innumerable things come and go within us, each having values of which we know not, and which occur as well, if not better, when asleep as when awake.

     And so we may believe that the Lord, in His mercy, is preparing the spirit of man for its Permanent life, not only by outer event, but as well by inner dreams, and even super-dreams, all of which go to make the man, the man-spirit, ever more fully an image of the Creator.

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How, then, may we not say that "the Lord giveth to His beloved in sleep." Wherefore, he that abides for long in the valley of shadow, and lingers, as we suppose, unconscious at the gate of death, is not unlike one who sleeps, and in sleeping dreams, and in dreaming beholds visions, and is moved and affected thereby to celestial issues; or, in the words of the Writings, one so situated is a subject for "the storing up of remains."

     We are apt to think that when one retires from that which is called active life, and especially when one is incapacitated for those outer services which go to make up the world of natural uses, that values of and for such a one have greatly diminished; but this is because we think the thoughts of the world, and have lost sight of the undying spirit, which, when its outlet into the world has been lessened, forthwith develops more fully its inner contacts with the spiritual realm. In other words, as the outer man sleeps, the inner man becomes more awake, more alive, to spiritual existence.

     Few have given more earnest consideration to these mysteries of our faith than the subject of this memorial, and we may well believe that his long sojourn at the gate but ripened his extensive knowledge of, deepened his affection for, the arcana of heaven. The summing, the estimating, of his great service to the church must be left to another hand. An adequate expression of the indebtedness of every student of the Writings for the products of his labor his Concordance, and his translations of the Writings,-must be reserved for another occasion. He comes before us today chiefly as a brother and companion in the faith, and as a father and husband in the church, who has lived his life in faithfulness to God and in kindness to men, and who has now been called away to join those who have gone before, and who, like himself, lived and died as New Churchmen should, confident in the truths of the new Revelation, and willing to go forward in meeting the judgment of the Lord, knowing that that judgment is of truth and mercy. It is of truth, and so it is just; it is of mercy, because it is also of love,-that Love Divine which pities our fallen condition, and in pitying forgives, and in forgiving heals, and in healing saves all those who have it in them to turn to Him from whom the judgment comes.

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     The judgment of every one follows after his death, when he enters fully upon the life of his spirit; for in that life all things rare revealed,-all things of the inner life of the man. This revelation brings with it the judgment, and the judgment invariably is this, that the Lord grants to every man to be just that which his dominant or ruling love causes him to be. The judgment is, that a man- spirit should be just what he is in the depth of his heart; and nothing could be more merciful to any man. Such, therefore, is the Lord's Divine mercy to every man, for which we give thanks to Him who made us from the womb, and who, if our selfish interference be not too great, will lead us to the grave, and ever thereafter in the life of the resurrection.

     A great servant of the Lord has passed into the life beyond, and we are left behind; yet we go with him in thought and affection; The Lord is with him in his going; may He also be with us in our remaining. And may He grant that his going may be a means of purifying, and so preparing, us for our own time. This hope we express, not in solicitude for self, but for the sake of the men of the church, that they may, from time to time, take thought of the end of life in this world and the beginning of life in the next, and derive therefrom a spiritual benefit.

     No word that we may employ consciously affects the dead, but the living hear and may heed; and the states of life of the living here is not without its influence there,-an influence which may cause rejoicing or bring affliction; for the two worlds are bound into an intimate one. There is give and take from both sides; wherefore the separation which death brings is far more apparent than real. It is not at all real. The knowledge of this is a consolation to the loving and the loved,-to those who go and those who stay. The association between one on that side and one on this may be even more intimate, albeit quite unconscious and unperceived. But this absence of a conscious knowledge of the presence of the departed, though keenly felt by us, and a cause of serious grief, is not in itself important for the short while that remains, since the years of the life of this world do not weigh in the balance against the hereafter.

     A servant of the Lord has passed through to the other life. Our affections follow him, and we rejoice in the thought that the Lord's blessing will be upon him in all the ways of his journey in that world of light and life. Amen.

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JOHN FAULKNER POTTS 1923

JOHN FAULKNER POTTS       Rev. W. H. ALDEN       1923

     A BIOGRAPHICAL SKETCH

     Mr. Potts' grandfather was a builder of ships, his father a builder of houses-practical men, both, whose delight was to work with their hands as well as with their heads. His grandfather, Edward Potts, of Sunderland, England, became wealthy through large shipbuilding industry; his father, Thomas Potts, also accumulated wealth in the building of houses. His son John, the oldest of the family, tells of his father's love for manual employment. Every evening, as soon as supper was over, off would come his coat, and he would be engaged in hard work until a late hour,-carpentry, cabinetmaking, or bookbinding. In this the boy joined with great delight, and became expert in all these crafts. And this recreative activity he kept up throughout his life, a notable element in maintaining that sturdy strength of physique which carried him through labors that few men could have borne.

     John Faulkner Potts was born in Manchester, England, on May 4, 1838, and was baptized on June I of the same year by the Rev. J. H. Smithson. In later years, Mr. Potts recalled with great affection and admiration the ministrations of Mr. Smithson, a man of majestic presence, and a strict observer of the formal things of the Church. He conducted services in a white robe, and for the sermon changed to a robe of black silk; and he was a powerful and convincing preacher. Thomas Potts, the father, had been introduced to the New Church by his wife's uncle, Mr. B. R. Faulkner, of London, and became a most energetic supporter of its activities. In his own house he maintained a center for the distribution of New Church literature, at a time when New Church book rooms were as yet unknown. For many years he was Secretary, and then President, of the Sunday School Union, and for a period of fifty years was never absent from its annual meetings. Thus the boy, John was within the powerful influence of the Doctrines from his earliest years, both at home and at church. The effect upon an impressionable and thoughtful mind was to be made evident in his life's work.

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A photograph of him at the age of sixteen, in the formal dress for grown-ups of that period, reveals a remarkable maturity and seriousness of mind unusual in a boy only halfway through his teens.

     His father designed him for a silk manufacturer, and he was apprenticed to the craft. It would seem that he did not at first object to this, but cherished from early years the fixed idea that he might some day make money, in order to devote it to the education and support of ministers of the New Church. But as he told his plans to a friend one day, the friend said: "Why not be a minister yourself? If you have such a feeling as that, I think it is an indication that you are qualified to be one." It was the first time the idea had entered his mind, but with the steadfastness of purpose which characterized his whole life, he changed his plans, and answered what he regarded as an unmistakable call to the ministry of the New Church.

     His course thereafter was not an easy one. For his father, deeply disappointed that his eldest son was not disposed to follow the business career mapped out for him, refused him all assistance in securing an education. John persevered, however, and with the very practical assistance of Mr. Edward John Broadfield, supplemented by his own labors, he attended Owens College, Manchester, and received his degree at the University of London. His theological instructors were the Rev. J. H. Smithson, already spoken of, and, later, Dr. Jonathan Bayley, who employed him as a missionary. He always referred with the greatest affection to the influence made upon his mind by the Rev. Samuel Noble, whom he heard as an old man, and by the Rev. O. Prescott-Hiller, on whose recommendation he was to succeed to the pastorate of the Cathedral Street Society, Glasgow, which he held for twenty-five years. He was ordained by the Rev. Edward Madeley on October 16, 1866. His first charge was at Melbourne, Derbyshire, which was followed by his pastorate at Glasgow. His marriage to Miss Mary Watson, eldest daughter of Thomas Watson, of London, took Place at Melbourne during the second year of his residence there.

     Mr. Potts was President of the General Conference for the year 1881-2, and on August 13, 1882, upon vote of Conference, was inaugurated into the third degree of the ministry of the New Church with the title of Ordaining Minister.

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     In the summer of 1879, Mr. Potts came to America on a visit, and preached in Providence, R. I., exchanging pulpits with the Rev. F. G. Hemperley. He described this visit in his "Letters from America." In 1890, he again crossed the Atlantic, and on this second visit was present at the Academy celebration of the Nineteenth of June at Knight's Hill (Cairnwood, Bryn Athyn). This meeting made a profound impression upon him, and he determined that he would bring his family to America, so that his children might be educated in the Schools of the Academy. Accordingly, in 1891, he brought his family to Philadelphia. Three years later, in 1894, he removed to Bryn Athyn, where he had built the house in which he resided until his death on September 15, 1923. He is survived by his wife and eight children.

     CHURCH AFFILIATIONS.

     Mr. Potts was an early member of the old Academy, and all of his children became members of the General Church. His own social relations were largely with the members of this body. For a time he indulged the hope of securing more friendly relations between the General Convention and the General Church. This seemed very near in the years 1897 to 1901. When the Convention which met at Cleveland in 1898 decided to send messengers to the General Assembly shortly to be held at Glenview, Ill., Mr. Potts declared that the body to which the Convention was invited to send delegates was a new body, within which was a new spirit; the ice had worn very thin, and it only required one beam of heavenly sunshine to melt it away altogether. These remarks were applauded in Convention, and the President, the Rev. John Worcester, expressed the fervent hope that there might be a good, full breath of that heavenly sunshine.

     At the ensuing General Assembly, Mr. Potts expressed his great pleasure in attending meetings of both the general bodies in the same year. The two ideas which most impressed him were, that they were both excellent and promising bodies of the Church, and that they were distinctly different in genius, so much so that neither could perform the use of the other. From the spiritual aspect, the Church organization was to be regarded as a Gorand Man,-all the individuals being as organs, each in his proper place.

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To amalgamate the two bodies would be to destroy the uses of both; it would be like attempting to amalgamate the heart and lungs, which would destroy the uses of both. The other idea which had pressed upon him was that there was no spirit of rivalry between the two bodies; and it was his observation, in meeting members of the General Convention, that hostile and unkind feelings had disappeared.

     In 1904, Mr. Potts applied for membership in the General Convention, and was received and enrolled among the General Pastors. His activities, however, were slight. He attended a few of the annual meetings of Convention, and addressed the Pennsylvania Association on several occasions. In 1908, he undertook a mission to the Pacific Coast, where he organized the California Association, and became its President.

     THE CONCORDANCE.

     The Swedenborg Concordance is the great work of Mr. Potts' life for which he will forever be held in grateful remembrance. This has raised to his name a monument more enduring than brass or marble. Its publication marked an epoch in the development of New Church thought and teaching. He was led to undertake the work by the necessity which presses upon every minister of the Church for the means whereby the treasures of the Writings may be adequately opened to the student. Indexes of the individual works of the Writings were in existence. Swedenborg himself had made several extensive ones. Dr. Beyer's Latin Index covered the Theological Works published by Swedenborg and also De Cultu et Amore Dei, and was an invaluable compilation of nearly 1000 pages, published in 1779, only seven years after Swedenborg's death. Nicholson's Dictionary of Correspondences appeared in the year 1809. But for the English-reading student there was no comprehensive guide to the Theological Writings as a whole. As Mr. Potts once pertinently remarked, after the Concordance had been completed, "Without such a guide, truths can indeed be known and understood in their general form; but the moment we pass from generals to particulars, we find it impossible to do so, unless we have before us all the passages which treat of the subject we are considering."

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     For these sufficient reasons, he determined to begin the task of making a concordance to the Writings. Work was begun, or ground was broken, we may say, on the 4th of November, 1873, almost exactly fifty years ago. At first it was thought that the work would take five years, at the most, and that it might be of use to fifty or so students of the Church. The compiler expected to defray the expense of publication himself, as Swedenborg had done with the Writings; nor did he hope that it would meet with such general favor as to afford him aid, either in the preparation or publication.

     His first plan was after the manner of Cruden's Concordance to the Holy Scriptures, made up of extracts of one line each; and it took him twelve years to complete a similar concordance to the Writings. But the compiler then discovered that this form was inadequate, requiring too much time to look up the passages referred to. This was, in Mr. Potts' words, "a terrible discovery."
And it is a luminous commentary on the character of the man, that he "summoned up resolution to do the work all over again!" The first draft, however, had accomplished the important end of providing a basis upon which to build a more satisfactory type of concordance. By using the lines already gathered from the Writings, and filling them out with more extended quotations, the work could proceed rapidly in this new form, Permitting its publication in fascicles as rapidly as the mechanical labor of writing could be performed.

     The difficulties encountered, and how they were surmounted, cannot here be particularized. The enormous amount of handwriting threatened permanent writer's cramp, and this was only relieved by the advent of the typewriter, one of the first imported into England being employed in this work. The assistance of faithful helpers in the clerical work; the hearty cooperation of the Church, in providing for Mr. Potts' support while engaged upon this task; and finally, the Swedenborg Society's undertaking to publish the Concordance;-all these, step by step, set the work forward, until, in the last year of the 19th century, and only four days before the end of that century, the six thick volumes, totaling 5620 pages, were completed. Mr. Potts had begun and prosecuted the work for years unaided, and while he was carrying the responsibilities of the pastorate at Glasgow.

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In the later years, after his removal to America, his entire time was devoted to it. His residence in Bryn Athyn he affectionately records as peculiarly favorable to the pursuit of such a labor. Surrounded by those who fully sympathized with the undertaking, he also found at hand in the Academy Library all the works of reference he needed.

     It was at the Bryn Athyn Society celebration of Swedenborg's Birthday, on January 29th, 1901, that the completion of the Swedenborg Concordance became the central feature. Mr and Mrs. Potts were guests of honor, and a loving cup was presented to the venerable compiler, who responded by giving an account of the various steps in the progress of the work. The uses of the Concordance were emphasized by the following toasts, which forcibly voiced the general appreciation: "Spiritual Freedom in the New Church, and the Concordance as a Bulwark for its Security"; "Spiritual Unity in the New Church, as based upon Freedom and Rationality, and the Concordance as the Medium for its Establishment"; "The Concordance as the Great Promoter of Theological Progress in the Church"; "The Use of the Concordance in Unfolding the Word"; "The aid it will give in the future Development of New Church Science"; "The Use of the Concordance in the Work of Translating the Word and the Writings." A very full report of this notable meeting, and of the speeches made, appears in NEW CHURCH LIFE for 1901, pages 144-160, and should be read in connection with the present brief sketch.

     A word should here be said concerning Mr. Potts' abilities as a translator. The Concordance itself is a grand example. The very nature of the work demanded faithfulness to the Latin text of the Writings, and literal renderings; yet we find evidence of a happy faculty in the choice of English words and phrases, and a fluency of expression that everywhere relieves the literalness, and makes of the Concordance version of the Writings one of the best ever made. It was logical, therefore, that, after the completion of the work, the compiler's talents should be sought by New Church publishers. Accordingly, Mr. Potts was engaged by the American Swedenborg Printing and Publishing Society, of New York, to translate the Four Doctrines, published in 1904, and the Arcana Coelestia in twelve volumes, which appeared during the years 1905-1910. These versions are regarded by competent scholars as the best yet produced.

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     DOCTRINAL VIEWS.

     One cannot leave this brief study of the life of John Faulkner Potts without calling to remembrance the contribution he made to the cause of sound doctrine in the New Church. No minister of his time was more faithful to the Writings as given by the Lord out of heaven for the establishment of this Church. Often did Mr. Potts dwell upon the importance of the reading of the Doctrines, whether by layman, or pastor and preacher. "It is quite impossible," he declares, "to make any deep progress into spiritual intelligence and its consequent wisdom without a full knowledge of the marvelous and stupendous revelation which the Lord has given us as the first result of the outbirth of His second advent, and which indeed embodies in its gigantic system of Divine Truth that second advent itself in a spiritual form." (MESSENGER, May 31, 1905.) "When you open the Writings of the New Church, and read them," he says again, "it is not long before you feel a blast from heaven itself. It is like the tones of a magnificent organ, rolling on in a great stream of power." (MORNING LIGHT, 1889, p. 268.)

     He ascribes all the success of his ministry to his faithful study and application of the Writings." One thing saved me from utter failure," he asseverates, "that I thoroughly believed in the Divine character of the Writings of the New Church, that I read them constantly, and that, when I wrote a sermon, I always said in that sermon what I found in the Writings on the subject, and, in so far as doctrine was concerned, not a jot of anything else. This is a very simple thing to do, and requires no genius in the doer, but is bound to succeed if faithfully persisted in, because it has the Lord Himself and the whole Christian Heaven at the back of it, giving support to the human instrument, however weak and imperfect he may be, who steadily marches along the road, year in and year out, with dogged perseverance. By the merciful provision of the Head of the Church, I had this qualification; and I can say without affectation or shadow of self-regard, that it has ever proved invincible. The thoughts and ideas that the preacher gets from the Writings are living seeds; those that he gets from his own head are dead ones." (MESSENGER, May 31, 1905.) And so his advice to young ministers was ever, "Preach New Church doctrine! Success depends upon this alone."

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     As a frequent contributor to the periodicals of the Church, he dealt characteristically with living subjects. Among the articles in MORNING LIGHT, we find these titles: "The Origin of Species"; "Divine Truth the Great Creative Power": "Re-baptism not Essential, but Desirable"; "Correspondence of Vaccination"; "Sex in Plants"; "Atheism and Agnosticism"; "The Eternity of the Hells"; "Two Wines to One Bread"; "The External of' the Church, as well as the Internal, Essential to its Existence"; "The New Church Visible and Invisible"; "Unity to be attained by Living Active Charity."

     A series of lectures on "The Dead Churches of Christendom" stands unique. They were published in tract form in 1881, and later as a volume. The topic is not popular, and no other leader has dealt with it, so far as I am aware. As Mr. Potts treated the subject, it was more than a philippic against the Old Church as outside the New, and therefore anathema; it set forth, with all the author's power of vivid expression and apt illustration, universal principles of very direct practical application to all his hearers or readers.

     He was a master in the pointed expression of his idea. Speaking once of the relation of ministers to the life of the church, he said: "Ministers are to teach the people from the Word and the Doctrines, and to lead the life according to them." (MORNING LIGHT, 1882, P. 435.) "It is the fault of the ministers," he further said, " not of societies, that children have drifted away." Tersely he prefaces quotations from the Writings showing conclusively the eternity of the hells: "It is sad to see some people, and, if I mistake not, some who hold responsible position in the New Church, either through ignorance of the Doctrines or for another reason, trying to introduce into the New Church the deadly falsity that an evil life on earth can end in anything but hell." (Ibid, 1881, p. 124.) "To make use of two wines in the Holy Supper," he emphatically declares, "would be a filthy abomination of a very grievous kind. Two kinds of wine would represent two kinds of truth,. . .two truths to one good, . . . two husbands to one wife,-a filthy adultery and abomination." (Ibid. 1887, p. 504.) "Atheism," he affirms, "is the denial of God; agnosticism is the denial of man. Just as the tail of the monkey is necessary to complete the animal, so is agnosticism necessary to make atheism complete. . . .

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The monkey is atheism; agnosticism is the monkey's tail!" (Ibid, 1890, p. 261.)

     The pages of NEW CHURCH LIFE record not infrequent expressions of Mr. Potts' views on a variety of subjects. Thus, in 1899 and 1900, when he was President of the Principia Club, of Bryn Athyn, we find several articles on Swedenborg's Science and Philosophy. More recently, he dealt with "The Writings of Thomas Lake Harris" (1911, p. 255), and wrote on the subject of the spiritual world. (1915, pp. 629, 708.)

     As to Mr. Potts' main theological positions, I believe that they were essentially those of the Academy, and that this is abundantly confirmed by the numerous articles and pamphlets from his pen. In unpublished letters we find such expressions as this: "Better to be governed by a bishop than by a clique of layman. No freedom is possible without a governing priesthood." (Dec. 11, 1892.) On a notable occasion, he voiced his unreserved appreciation of the Academy: "I wish that I had eloquence sufficient to express my admiration for the Academy. I regard the Academy as absolutely essential to the existence of the New Church on this earth. Unless our children are educated, the Church cannot grow. It would be a mushroom growth, at best,-up today, gone to-morrow."

     His views on the state of the Christian world were set forth in a pamphlet entitled, "New Churchmen Leaving their First Love, and the Present State of the Christian World as the Cause of It," (1889), from which we quote briefly as follows:

     "The great bible of the age is the newspaper, which tells the people about the god they worship, the world. People care very little about the way of salvation. Whether we are to be saved by faith alone, or by works alone, or by conjunction of the two, they regard as a mere abstract question, and they care nothing about the matter. The great means of salvation at the Present day is money, which is the all-powerful agent that rescues us from the fate that we most dread,-the loss of the world and its delights. . . . Very little charity now exists, but what counterfeits it is growing rapidly, and that is external good nature. . . . This is not one of the old religiosities; it is a new religiosity which is characterized by the lack of Divine Truth. Therefore, it is powerless to stem the tide of human vice and misery.

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It rescues children from the gutter; but the more children are rescued from the gutter, the more there are in the gutter. It saves loose women from the streets; but the more loose women are saved, the more there are on the streets. It builds churches, but the more churches that are built, the less religion there is. The more practical help that is given, the more need of it there is. The more hospitals and infirmaries we have, the more general becomes the ill-health and physical deterioration of the race. The external good nature of the age is only palliative, and although this in itself is a blessing, it does not keep pace with the rapid growth of evil consequent upon the worship of the world. Every year there is indeed more religiosity, but also less religion, more vice, and consequently more suffering. It can never take the place of the Mew Church which is signified by the New Jerusalem,-the Holy City. A 'city' signifies doctrine, and where there in no doctrine, there is no city."

     On the affirmative toward the Writings as the Word of God, he wrote no less cogently in the pamphlet, "How can we Obtain the Religion of the New Jerusalem?" (1889) To quote:

     "I repeat, that this is one of the dearest things in the world, that true doctrine must come first; then it must be learned; and then it must be lived; and then we have religion; and all religion belongs to that life. . . .Religion consists is bringing true doctrine into life. . . .It is evident that the religion of the New Jerusalem must consist in carrying the doctrine of the New Jerusalem into life. But where is the doctrine of the New Jerusalem contained, and where alone can it be learned? It is contained in the Writings of the New Church; and it can be learned there, and nowhere else; for without these Writings, no whit of that doctrine would ever have been known. These Writings contain the revelation of Divine Truth which constitutes the doctrine of the New Jerusalem. . . . Weak-kneed New Churchmen, who have not yet learned to recognize the Divinity of the Revelation of Truth which is contained in the Writings of the New Church, may hesitate to admit the truth of this proposition, even though they cannot refute it. The cry of such is always, "The Word!" But it is only a parrot cry, because the moment it is investigated, it is found to be just what it says, 'the word,' and the word alone,-that is, the word without the meaning; and words used without meaning are the words of a parrot.

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     "That there is really no sense or meaning in this cry, is evident from the fact that the people who use it try to make a distinction between the Revelation of Divine Truth which is contained in the Writings of the New Church, on the one hand, and the Word of God, on the other. Whereas, if they were to think for a single moment before they spoke, they could not fail to see that there is no such distinction. These two things are the same thing. The Revelation of Divine Truth which is contained in the Writings of the New Church is the Revelation of Divine Truth which is contained in the Word of God. . . . It is quite impossible to draw a distinction between the Revelation of Divine Truth contained in the Writings, and the Word of God. It may be said, 'Why not go to the Word of God direct?' To this question the answer is, 'Because you cannot find this Revelation there.' No one can reveal the Word of God except God himself. Who are you that claim to possess this power? You know very well that, apart from the Writings, you could not find out a single point of the Doctrine of the New Jerusalem. . . . If you were shut up in a closet for ten years, and with nothing but a copy of the Bible to help you, you would come out as ignorant as you went in of every single point of the doctrine in question. Plenty of guesses you would make, plenty of ideas you would have that you would regard as brilliant, but you would be sure of nothing, and any person skilled in the letter of Scripture could bowl over all your new doctrines as fast as you uttered them. How different is the case with the doctrine of the New Jerusalem as revealed in the Writings! That Doctrine contains many hundreds of thousands of different points, and there is not a single one of them that has ever been bowled over by anybody, simply because every point has been revealed from the Word of God by God Himself, and, therefore, every single point of them is Divine, and is the Word of God.

     "Take up the volumes of the Writings with this thought in mind, and you will begin to understand them for the first time, because you will begin to feel them. Read them as if you were reading the Word of God, because when you are reading the Divine Truths contained in them, that is most assuredly what you are reading. . .

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People who are ignorant of the whole subject will tell you that you are setting the Writings on an equality with the Word of God itself, or even above it; but at all such nonsense you can afford to smile, well knowing that the only possible way in which the Word of God can be really honored, is the way that it is learned by those who revere and study the Writings of the New Church; well knowing that the more you honor the Writings, the more you honor the Word; and well knowing from your experience and observation that the people who try to lower the Writings in favor of the Word are the very people who, more than any others in the New Church; neglect and destroy the Word. It is in the Writings that the whole doctrine relating to the Word is revealed, and without the Writings, we should all be infidels, and should not believe the Word to be the Word. . . .Without the Writings, we should know nothing about the Word that is worth knowing."

     And Mr. Potts not alone voiced in this manner his loyalty to the Doctrine, but, at a critical Period in the history of the New Church, he stood for it at the risk of obloquy and the loss of reputation and influence in the Church. In response to insistence upon a position which seemed to him to abrogate the Doctrine, he answered: "I will never allow myself to be identified with the repudiation or invalidation in the smallest degree of any point in the Doctrine of the New Jerusalem. For that Doctrine I have lived, and for that Doctrine I will, if necessary, die.?" (NEW CHURCH MONTHLY, 1890.)

     As Bishop Pendleton's Memorial Address suggests, Mr. Potts was one of a generation which has passed, one of the last of a generation that witnessed mighty conflicts, the issues of which have left their mark upon the history of the Church. In that generation, and in that conflict, John Faulkner Potts was a General in the Church Militant; and the unflinching courage with which he upheld, both in word and deed, the banner of the authority of the Word of the Lord to His New Church, must stand for all time as an inspiration to those who come after him.

     But while he stood unswervingly for the integrity of the revealed Doctrine, he was no hard and dry intellectual. He heartily believed in the teaching of doctrine, but doctrine which should be bread of life. He sharpened his sword against false doctrine, but his love for men never wavered.

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His attitude toward men was that of the cultured gentleman of the old school. He was a dignified figure in public speech, a kindly friend to all whom he met personally. Within and without the Church, he was respected and loved. While he spared not in his characterizations of the Christian world, he did not forget, to quote his own expression, "that there are many true Christians outside the pale of New Church societies." From his father's lips he would quote that "all good people belong to the New Church." This remark, to which his ear had been accustomed from childhood, linked to his extreme devotion to the cause of the New Church a kindly feeling of brotherhood toward all good people, wherever he found them. This combination he regarded as fortunate. We feel that one of the greater men of the New Church has gone from among us to take up his eternal use. And we thank the Lord's Providence for the good things which have been given to the New Church through him.
IMPORTANCE OF ACQUIRING DOCTRINE 1923

IMPORTANCE OF ACQUIRING DOCTRINE              1923

     "They who read the Word without doctrine, or who do not procure for themselves doctrine from the Word, are in obscurity about every truth, and their mind is unsettled and uncertain, prone to errors, and ready for heresies, which they also embrace, if favor and authority support them, and their fame is not endangered. For to them the Word is a candlestick without a light, and they see in the shade, as it were, many things; and yet they see scarcely anything; for doctrine is the only lamp. I have seen such persons examined by the angels, and it was found that they could confirm from the Word whatever they wanted." (T. C. R. 228.)

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LOVE ALONE EFFECTS CONJUNCTION 1923

LOVE ALONE EFFECTS CONJUNCTION       Rev. F. E. GYLLENHAAL       1923

     "Then Jesus said unto them, verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, evert he shell five by me. This is that bread which came down from heaven. . . . He that eateth of this bread shall live for ever." (John 6:53-58.)

     The Lord is infinite, Divine Love From Divine Love is omnipresence. The Lord is present with man in the good of man's love; and both the good and the love are derived originally from the Divine Love.

     The Divine Love appears before the angels of heaven as a sun. From that sun proceed heat and light, which in themselves are love and wisdom, by means of which the Lord is omnipresent and omniscient. But His presence is not limited to heaven. He is omnipresent in heaven, in hell, and in the world. Thus He is actually omnipresent. This is an attribute predicable of Him alone; for omnipresence is solely Divine.

     The Lord assumed the human because of His love for the human and angelic races. The soul and life of the human was the Divine Love; and in time the human became wholly Divine Love, which was its glorification. Meanwhile, by means of the unglorified human, He was peculiarly omnipresent in the created universe. But do not allow the idea of space to govern your thought concerning this omnipresence. The unglorified human was not spacially omnipresent. Indeed, it was in no sense omnipresent. Yet the Divine was omnipresent in it, or the whole of the Divine was in it; for the soul and life was the Divine Itself-the Father; and the Divine is indivisible. By means of the assumed human, because within the natural mind belonging to it, the Divine was interiorly present in heaven, in the world, and even in hell.

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Only by such presence could the Lord subjugate the bells and restore order in the heavens, thus redeem and save the human race, and preserve the integrity of the angelic race. Omnipresence, therefore, is predicated of the Lord's glorified Human. From this is His omnipresence in the Holy Supper. As it is written, " The whole of the Lord, both as to the Divine and as to the glorified Human, is omnipresent in the Holy Supper." (T. C. R. 716e.)

     All creation is in God by God. The universe and everything in it has been created by God out of His infinite substance. But no living form, organic being, or man has ever been created immediately out of infinite substance. This would have been contrary to the fundamental Divine law of creation, which is that "their creation must be from things created and finited, and so formed that the Divine can be in them." (D. L. W. 4.) In accordance with this law, ultimates, which are the deadest things, were first created and finited. Such are natural suns. These were first created and finited. From them were created earths. Upon earths, forms were successively created which are recipients of life. But man alone was created a complete form receptive of life. The perfection of his form lies in its discrete degrees, equal in number to those in universal creation, and answering to them, plane to plane, degree to degree; also in the potential faculties with which he is endowed by his Creator. And the mode of his creation was such as to make him a recipient of God by contiguity, by which he has a capacity for conjunction with God. Conjunction of what is continuous is impossible. Only those things which are contiguous can possibly be conjoined. Therefore, of the Lord alone is union truly predicable. The Divine and the Human were united. But God and man are conjoined. The same is true of man and man. And all conjunction is effected by love.

     Divine Love is the original, infinite substance out of which finition and creation was produced or effected; but that which was so finited and created was rendered death itself by the complete withdrawal from it of the Divine life. This was not done immediately, but by the Divine proceeding successively, and thus mediately, to ultimates through the spiritual sun and atmospheres. It is expressed elsewhere as creation by means of a double sun.

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But the same Divine Love, although unfinited, uncreated, also proceeds perpetually from the spiritual sun, and is the means of the conjunction of man with God.

     From this Divine Love is omnipresence. The reception of this Divine Love makes man truly to be in God,-in the Lord Jesus Christ. This is the meaning of the words: "Jesus said, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." Again He said, "At that day ye shall know that I am in my Father, and ye in me, and I in you." Elsewhere it is written, "Blessed are the dead who die in the Lord from henceforth." And that in the Lord "we live, and move, and have our being."

     The Divine Love, proceeding perpetually from the spiritual sun, by means of which there is effected the conjunction of man with God, is in very truth the sacramental gift, the bread and wine of the Holy Supper, the flesh and blood of the Lord Jesus Christ. And this holy gift can be received only in what is the Lord's own with man, only in that which He has previously given in such form that it can be received freely and as it were created by man himself into a vessel receptive of the Divine Love. For the mode is the same as in the creation of the universe and man. The mode of the operation of the Divine in the glorification of the Human was the same as that in the operation of the Holy Spirit in the regeneration of man, and both are the same as the Divine operation in the creation of the universe. The laws of creation, regeneration and glorification are the same. Or the same laws govern the three operations. Also, all three operations are solely Divine, are the Lord's operations, are His Divine Providence. From a knowledge of those laws we may perceive the double action in all things,-that which is elsewhere termed action and reaction, good and truth. There are always these two universals; and these two always are in a third, or produce a third. Such is the doctrine of love, wisdom and use; of the Divine Itself, the Divine Human and the Holy Proceeding; of the Father, Son and Holy Spirit. In the Holy Supper, the two universals are the bread and wine, the flesh and blood, the Divine Love and the Divine Wisdom; and the third with them is eternal life,-conjunction with God. "Whoso eateth my flesh, and drinketh my blood, hath eternal life."

     This third-eternal life-conjunction with God-is variously treated of in the Writings.

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Eternal life is only in an angelic heaven. Therefore it is written, "An angelic heaven is the end of ends, and thence the love of loves, with the Lord." (C. L. 402.) Also, that "heaven is from the human race, and heaven is dwelling with the Lord to eternity. This was the Lord's end in creation. And since heaven was the end in creation, this is the end of the Divine Providence. The Lord did not create the universe for His own sake, but for the sake of those with whom He is to be in heaven, since spiritual love is such that it wishes to give its own to another; and so far as it can do this, it is in its esse, in its peace, and in its blessedness. Spiritual love derives this from the Lord's Divine Love, which is such infinitely. From this it follows that the Lord's Divine Love, and therefore the Divine Providence, has as its end a heaven consisting of men who have become or are becoming angels, upon whom the Lord is able to bestow all the blessings and felicities that belong to love and wisdom, and to communicate these from Himself in them." (D. P. 27:2.)

     The Divine Love is an infinite willingness to give its own to another,-to all others, as many as will receive. And from this Divine Love is derived a similar spiritual love. Therefore, not one's own life and happiness is to be the end of ends and love of loves, but the life and happiness of others,-the life of others, produced, preserved and promoted by every possible means; all of which may be summed up in the word "service." The Lord has set an example in this, not only in His creation of the universe and of the human race, but also by His life in the world, when He served men in a measure that is ever beyond the powers of their rational minds fully to comprehend; when He continually gave of His own to others; when He freely exercised His infinite powers in healing the sick, casting out devils, cleansing lepers, raising the dead; when He taught men the eternal truth by the living voice; when He instituted the Holy Supper, and taught thereby, representatively and significatively, that He had come to give His flesh and blood for man's salvation and eternal life; when He gave His life on the cross, in order to complete the work of subjugating the hells and glorifying the Human, for the accomplishment of which He had come into the world.

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But not only by example has He taught mankind the meaning of service, and of Divine and spiritual love; He has added thereto precept and doctrine; He has revealed Divine doctrine whereby all the mysteries of faith may be investigated and comprehended, yea, apprehended as to their least particulars, by means of which men may follow Him knowingly, intelligently and wisely in a life of service and love, a life of willingness to give others all that is one's own, to give others the best one possesses, to promote the eternal welfare and happiness of others, to help them realize the fulfilment of the Divine promise, "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him."

     Such spiritual love effects conjunction with God, because what is loved in others is the Divine with them; or it is that which is perceived to be derived from the Lord, and which is to be loved, cherished, and lived by them. This is love to the Lord,-the love of Him in others-in the neighbor-in brethren. It is the reciprocal love frequently phrased in the Writings as "love from the Lord to the Lord." Truly it is derived from the Lord alone, and directed to Him only. Yet its character is such that it includes the person in whom is perceived that which is from the Lord. The person is then regarded from what is essential. But this love is not limited to the apparently good. It embraces even sinners. For its essential quality is the love of the salvation of souls. This is the spirit and life of all service-the love of the salvation of souls. It is the essential quality of the spiritual love of the neighbor. And the reciprocity of this love is primarily with the Lord, and with man only derivatively. That is, one may have this spiritual love for others who do not reciprocate it, because its reciprocity is chiefly between God and man, man and God, and only derivatively between man and man.

     Concerning the reciprocity of love and conjunction it is written: "The conjunction of God with man is spiritual conjunction in the natural, and the conjunction of man with God is natural conjunction from the spiritual. For the sake of this conjunction as an end, man was created a native of heaven, and at the same time of the world; as a native of heaven he is spiritual, and as a native of the world he is natural. If, therefore, man becomes spiritual-rational, and at the same time spiritual-moral, he is conjoined to God, and by conjunction has salvation and eternal life.

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But if man is only natural-rational, and likewise natural-moral, there is indeed a conjunction of God with him, but not a conjunction of him with God; thence he has spiritual death, which, viewed in itself, is natural life without spiritual; for the spiritual in which is the life of God is extinct with him." (T. C. R. 369.)

     There is always the conjunction of God with man. Without it a man would be annihilated. But there is not, on the part of every man, conjunction with God. Yet it is by means of the reciprocal conjunction that man has salvation and eternal life. Also, it is according to reciprocal conjunction that the Lord is present with every man. This "conjunction is according to reception, and reception is according to love and wisdom, or charity and faith, and charity and faith are according to life, and life is according to the abhorrence of what is evil and false, and the abhorrence of what is evil and false is according to the knowledge of what is evil and false, and in such case according as man performs repentance, and at the same time looks up to the Lord." (A. R. 949.)

     Such is the doctrine concerning the reciprocal conjunction of God with man and of man with God, which is the end for which man was created. Note its simplicity. Truly is it written that the way to heaven is not as difficult as some men believe it to be. The power of love effects conjunction. Indeed, love is conjunction. This is true of all human relationships; it is true on every plane or degree of creation. Wherever conjunction between two or more contiguous things is effected, it is done by love, or by the correspondent of love. For love is the universal conjunctive; not love of self, which essentially is hatred, and is disjunctive, but spiritual love,-love derived from the Divine Love, which is the universal conjunctive.

     And this Love is most powerfully efficacious in the most holy ultimate of worship,-the sacrament of the Holy Supper, in which "the whole of the Lord, both as to the Divine and as to the glorified Human, is omnipresent," and by means of which the worthy are introduced as to their spirits into heaven, and conjoined with the Lord. Therefore the urgency of obedience to the command contained in the text, and of regeneration to the degree of doing willingly and lovingly what is taught in the internal sense thereof: "Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you.

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Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. This is that bread which came down from heaven. . . . He that eateth of this bread shall live for ever." Amen.

     Lessons: Jeremiah 31:1-14. John 14:1-21. T. C. R. 371.
TOPICS FROM THE WRITINGS 1923

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1923

     XVI.

Our Father in the Heavens.

     In A. C. 8328 are these words: "Frequent mention is made by the Lord of the Father in the heavens. In such cases the Divine in heaven is meant, thus the good from which heaven is. The Divine regarded in Itself is above the heavens; but the Divine in the heavens is the good which is in the truth Proceeding from the Divine." Then several passages in the Gospels are quoted in which the above expression occurs, including the opening sentence of the Lord's Prayer, Our Father who art in the heavens. It is then repeated that "the Divine in the heavens is the Good which is in the Divine Truth proceeding from the Lord," and it is added that "the Divine above the heavens is the Divine Good Itself." The Divine Good appearing in the heavens takes the form of Divine Truth, and sometimes even as a Person, a Man, that the angels may be confirmed in the idea that God is a Man. (See H. H. 52, 55, 79, 121.)

     It will thus appear that our Father in the heavens is the visible Divine, that is, the Divine Human, our Lord Jesus Christ. It is of great moment to remember that, when we repeat the Lord's Prayer in worship, we are not addressing the invisible God, the Father of the old theology, but the very Lord God Himself, who came into the world and glorified the Human which He then assumed, in which He is ever present and visible to angels and men, their only object of worship.

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     Those who come to the New Church, having been in the worship of the Old, may still have in their minds some remains of the old idea of an invisible Father; and even some of those who have grown up in the New Church may not fully realize that our Father in the heavens is the Lord Jesus Christ Himself. "He that hath seen me hath seen the Father." (John 14:2.)

     The more our ideas are clarified on this subject, the nearer will be the Divine presence.

The Term "Spiritual" in the Writings.

     In the letter of the Word, spirit is placed in contradiction to flesh. In a broad sense, by "spirit" is there meant the spiritual world, and by "flesh" the natural world. More specifically, by "flesh" is meant the human race in the natural world, and by "spirit " the human race in the spiritual world. In a universal sense, the spiritual world includes heaven, hell, and the intermediate world of spirits. But strictly speaking the spiritual world is heaven, for nothing else is truly spiritual. Those in hell are not spiritual. They are wholly natural. It is the natural in a confirmed state. What makes the natural are the loves of self and the world. These confirmed are hell. Regeneration consists in the subduing of these two loves of the natural man. It is the spiritual man subduing the natural. The spiritual is spiritual truth, and this is what spirit, breath, wind, signifies in the letter of the Word. This can be predicated only of heaven, and of the state that is preparing for heaven. Here, then, is the reason why the term "spiritual" carries the idea of heaven, and of the Lord in heaven, or of the two universal loves which reign there,-love to the Lord and love to the neighbor. When the Lord as the all in all is meant, the term "celestial" is used, in order to express what is more interiorly spiritual, or the idea of the Lord alone. But without the idea of the Lord, even the spiritual is not spiritual. And so let us remember that when the term "spiritual" is used in the Writings, it has in it the idea of heaven and the Lord.

The Mystery of Regeneration.

     A mystery is predicated of something that is known to exist, but what it really is is not known. As applied to regeneration, it signifies that while it is known that man must be regenerated in order to be saved, the nature of the Divine operation within him during regeneration is not known.

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This is even true with one who is well instructed in the true doctrine of regeneration. He does not know what the Lord is doing interiorly within him during the process, even though he may know that he is in the endeavor to keep the Commandments. This truth is expressed in the words of the Lord, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." (John 3:8. See explained in A. C. 10240; A. E. 419, 1153.) It is expressed also by the oft-repeated phrase in the Writings, with various application,-"Man knows that it is, but he does not know what it is." There is no better definition of a mystery. We are told in general what the conditions of regeneration are. The individual man is instructed in the part he is to Perform in the ultimates of his thought and life. When he obeys the truth which he knows and understands, then the Lord is able to do His Divine work within him, which is unobserved by him, concealed from his view, a mystery to him. Back of it all is the mystery of the universal redemption accomplished by the Lord when He was in the world, whereby He took unto Himself the power to regenerate and save. For now all things are possible to the Lord with man, according to His own Divine order, established by Him in His coming.

     There is now no evil without a remedy. All that is needed is patience, faith, and obedience.

Purification.

     The need of spiritual purification is taught in many passages of Scripture, such as the following, "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." (Psalm 51:7.) "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well." (Isa. 1:16.) "Cleanse first the inside of the cup and the platter, that the outside also may be made clean." (Matt. 23:26.) Washing with water is representative of the cleansing of the spirit, or of the interiors of the natural mind,-the inside of the cup,-from its impurities. These impurities are real things, and are from hell, which man has received and made his own. If they are not removed, he cannot be saved.

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For hell is impurity itself, and the origin of all the impurities of nature and in the human body, of all the diseases to which the mind and body are subject. Chief among the impurities of hell are all adulterous loves and their products, and it is common to speak of these things as unclean. This is instinctive, and arises from a perception, even though obscure, of the correspondence of natural things with spiritual. All violation of spiritual and natural law gives rise to disorder, and thus to unclean conditions in both worlds. We are told in many passages of the Writings of the visible outward appearance of the impure and filthy things in the minds of evil spirits, in which they love to dwell as swine in the mire. To be rescued from all this is a great deliverance.

     Purification is regeneration itself, but it is not effected at once; it is gradual, continuing through life, attended with much trial and temptation. But to those who persevere, who are "faithful unto death " (Rev. 2:10), the goal is sure and the reward is great-a "crown of life."

Purification by Truths.

     The importance of spiritual purification, and that it can be effected only by truths, is taught as follows:

     "The reason that purification is effected by the truths of faith, is because these truths teach what good is, and what evil is, and thus what ought to be done, and what ought not to be done; and when man knows those truths, and wills to act according to them, he is then led by the Lord, and is purified by His Divine means." (A. C. 7044.)

     "It is by virtue of truth that man knows what is pure and impure, and what is holy and profane. Before he knows truth, there are no media into and through which the celestial love which continually flows in from the Lord, can operate, and which cannot be received except in truths; wherefore, it is by means of the knowledges of truth that man is reformed and regenerated." (A. C. 2046.)

     "All cleansing from impurities is effected by means of the truths of faith, because these teach what good is, what charity is, what the neighbor is, and what faith is; [they also teach] that the Lord is, that heaven is, and that eternal life is. What these are, or even that they are, cannot be known without truths which teach." (A. C. 5954.)

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     What a man knows, he can do, but he cannot do what he does not know. He must know, and then do; for truths do not purify by merely knowing them; "he must examine himself, see his sins, acknowledge them, condemn himself on account of them, and repent by desisting from them; and all these he must do as of himself, but still from the acknowledgment of the heart that it is from the Lord." (D. P. 121. Compare A. C. 2049.)

     Purification by truths is represented in the Word by circumcision, by all the washings of the Jewish Church, and by baptism in the Christian Church.

The Use of Eating and Drinking Together.

     The statement is made (A. C. 8352) that what we eat and drink "nourishes the body better when man at his meals is in the delight of discourse with others concerning such things as he loves, than when he sits at table without company." The reason then given is, that when he eats alone there is a constriction of the vessels of the body which receive the food, but when he is with others the vessels are open and more receptive. This physiological fact is introduced into the above passage to illustrate the subject of the deficiency of truths in states of spiritual temptation; and the indication afforded is that, in eating alone, cares, natural temptations, easily take possession of the mind, drawing down the thoughts to the things of self and the world. But when in company with others, the mind is turned to things of a common interest and affection, and the thought is drawn away from habitual cares, from thinking about oneself and the furtherance of worldly ends. There is then not so much interference with the spontaneous operation of physiological laws.

     To a large extent, under existing conditions, eating alone cannot be avoided, but we can endeavor to avoid as much as possible the evils attendant at such times, such as anxious care for the morrow, and other like things. Combat and resistance is always in order, wherever we may be.

Spiritual Consociation by Eating and Drinking Together.

     We read that the ancients had "feasts, both dinners and suppers, within the Church, 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.

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Such at that time were the delights attending meals, and were the end for the sake of which dinners and suppers were given; thus the mind and the body were nourished unanimously and correspondently. Thence they had health and long life, and thence intelligence and wisdom, and also communication with heaven, and some had open communication with angels." (A. C. 7996.)

     "Feasts were formerly made for various reasons, and initiation into mutual love was signified by them, and thus conjunction." (A. C. 5161.)

     "To eat and drink signifies instruction in truth and good. Hence with the ancients meals, banquets, dinners, and suppers, were instituted that they might be consociated by such things as are of wisdom and intelligence." (A. C. 9412.)

     "Feasts in the Ancient Churches were feasts of charity; in like manner in the primitive Christian Church, in which they encouraged one another to continue in the worship of the Lord, from a sincere heart." (T. C. R. 727. See 433.)

     It is similar on the other earths. We read of the inhabitants of Jupiter, that "they take delight in long meals, not so much for the pleasure of eating as of conversing at such times." (A. C. 8377. E. U. 58.) It is added that they do not prepare food for its taste but for its use.

     There are also feasts and banquets in heaven. (C. L. 6, 16.)

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INFESTATIONS AND TEMPTATIONS 1923

INFESTATIONS AND TEMPTATIONS       Rev. E. E. IUNGERICH       1923

     (Adapted from La Nouvelle Jerusalem, 1922, Part I appeared in New Church Life for June, 1923.)

     PART II. THE FOUR TEMPTATIONS FROM EGYPT TO SINAI.

     After being delivered from the thrall of the congenital environment that hampered his freedom to develop the use engraved on the inmost of his mental organism, the man of the Church begins his real spiritual journey. Its prelude, the forty days' march from the Red Sea to Sinai,-represents the regeneration of the internal man; while the subsequent forty years' journey from Sinai to Canaan typifies the ensuing correspondent regeneration of his external man. During both these stages, he is constantly subjected to a series of four temptations, or battles with the hells, in regard to each new spiritual principle, end, or motive that is being established in him as an eternal heavenly asset. Unlike the previous twelve plagues of Egypt, which were merely natural struggles to gain his freedom to regenerate in this, his natural existence, these new trials are the genuine combats whose stake is his life to eternity in either heaven or hell.

     It is vital to discriminate between the redemptive or liberative and the soteriological or salvatory processes. In each of His two advents, the Lord redeemed men from oppressive influences in the world of spirits. He was a Divine Moses delivering them from taskmasters who had enslaved their faculties of freedom and rationality. But such redemption is not salvation. It liberates man, and puts him in a state of freedom in which he can be saved, if he encounter successfully the series of four real temptations that are to follow. Of itself, however, it does not save him. Unfortunately, men have failed to discriminate between the two. The Christian's speech and thought is, that the Lord by His advent on earth saved men, whereas He only redeemed them; and even the New Churchman is apt to mistake the tokens of the new freedom accorded mankind by virtue of the Last Judgment for signs of the descent of the New Jerusalem. (L. J. 73.)

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These are only the "false Christs," with power to "deceive even the elect." The general redemption from oppressive spiritual forces, at the end of one church and the beginning of a new one, neither saves the individual, nor frees him from the obligation to be individually redeemed from the thrall of his congenital environment. For every one must come of age spiritually, and pass from the state wherein he sees things from the light of his preceptors to one in which he freely uses his own mental faculties.

     We may say, therefore, of the Lord's life on earth, which, from early childhood to His crucifixion was but a series of continual temptations, that though these were the means to the glorification of His Humanity, and, as such, were archetypes of similar temptations which the regenerating man must undergo, they yet did not save man, but only redeemed him. Prior to His public ministry, the Lord had lived in the outward appearance of being under subjection to natural parents, and thereby portrayed the state of Israel, or of the man of the Church, prior to crossing the Red Sea. In reality, His regeneration or glorification had commenced in infancy. It is noteworthy that His public life, subsequent to the baptism in Jordan, divides itself similarly into two periods, each of which is also characterized by the mystic number "forty." There was first the period of forty days in which He was tempted thrice by the devil; and then the ministry of forty months, which is the correlate of Israel's forty years' wandering from Sinai to Canaan.

     Although the same vital principles are involved in the series of three temptations which the ford continually underwent, it is with regard to their communication to man that they are concerned. Temptations assail the ruling love; and as this, with the Lord, was the love of saving the human race, they therefore assailed His communicating these vital Principles to man. But in the case of Israel, the matter involved is not the communication but the reception of these principles by man; and this is the ground for the fact that the series of temptations with man is four, and not three. In both cases, the vital principles involved concern the influx of good, the influx and afflux of truth, and the relation to God of the mental organism that is their subject and receptacle. In the temptations of the Lord, the burden is the Lord's communication of such spiritual powers to man.

689


But in the temptations of Israel, the burden is man's reception of these from the Lord. Now, as truth really inflows from within, but seems to come from without, two temptations cover this twofold phase, and therefore man has a series of four temptations, and not one of three.

     Nevertheless, this twofold phase, or the influx and afflux of truth, is itself involved in the different order of the Lord's three temptations, as recorded in Matthew and in Luke. Wishing to give the influx of good to men, He was said to be "an hungered." The tempter then suggested that He convert the stones of mere cold, ritualistic formalism or scientific facts in men's minds into the living bread of heaven. But no such downflow and permeation of good is possible. Good cannot inflow, except where truth has prepared receptacles for it. For " man does not live by bread alone, but by every word that proceedeth out of the mouth of God." Following the account in Matthew, this at once leads the tempter to suggest that the Lord insow such truth from on high, or that the Son of God cast Himself down from the pinnacle of the temple, averring that the angels would "bear Him up, lest He dash His foot against a stone," and so assuring Him that no harm would be done to truth from the same cold stones in man's mind. But it is contrary to order for truth to come by an interior way on its first approach to man. Inflowing truth, which is the stamp or very form of good, comes later. The truth which must first come is afflowing truth, or
scientifics from Divine Revelation, which are to be deposited in the memory, and then lived and loved. As it is contrary to order for inflowing truth to seep in and impose itself on man at the outset, the Lord therefore answered the tempter, "Thou shalt not tempt the Lord thy God."

     How, then, can the cold stones in man's mind, set in the form of his hereditary evil, be made capable of receiving afflowing truth from Divine Revelation; which has the avowed purpose of upsetting their stubborn form? This at once introduces a consideration of the mental organism. The tempter, from the mountain heights of the animus, displays to the Lord all the provinces or kingdoms of the mind, and arrogantly asserts that they belong to Him de jure, and that he will confer them upon the Lord, if the Lord will but recognize the devil's suzerainty.

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To admit this for an instant would only render the influence of hell more powerful, by enabling it to rule within while appearing outwardly as an angel of light. Though the lowest degree of the mind is born in perverted order, it is yet subject to a molding influence from the two incorruptible degrees within. (D. L. W. 432.) The Lord is really in control, and the successive remains by which the lowest and corrupt degree is interpenetrated may take actual root there, provided the Lord's sovereignty be acknowledged, and food for these tender roots be drawn from Revealed Truth. He therefore says, "Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."

     In Luke, this last temptation in respect to the mental organism comes in the second place, or directly after the first one, which concerns the inflowing good. As the one that has reference to truth then comes in the last place, it is considered especially from the point of view of truth afflowing in order to prepare the mind. Having come earlier in Matthew, and prior to any reference to the mental organism, I take it that Matthew considers it rather from the inflowing aspect. This distinction between inflowing and afflowing truth will be clear after we have considered the four temptations of he man of the Church, which enable him to receive these gifts.

     I.

     Israel's first temptation, mentioned in Exodus 14:10-14, took place in conjunction with the last infestation, or just before the submergence of the adversary in the Red Sea. Terrified at the pursuing army of Pharoah, they lost heart, doubted the Lord's power, and uttered the bitter complaint that it would have been better to remain in eternal bondage to Egypt.

     This is most obviously the temptation as to the mental organism and its suzerainty. The man of the church, just before coming into the full and free exercise of his faculties, and to the end that he may be reminded forcibly that he is not a God, but only a receptacle of life, is led into a state of despair, in which he wonders whether it is really possible for him to make headway against the burden of hereditary evil that he bears. Are not Satan, and the allurement of his senses, or Pharaoh, things he must always give in to, and be led by?

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Is there any chance that the Lord, who seems remote, could possibly deliver him from their urge, and gift him with a sense of pleasure in something else? Be knows that the arguments which defend them are falses, and is even horrified at seeing them increase; and so he resorts to the Lord in prayer. The culminating point of the temptation is reached when he asks himself despairingly whether it would not have been better to remain in the former state, where he did not trouble himself about such questions, than to be in such a state of agonized apprehension, and then succumb. This perfectly correct reasoning, however, had been insinuated into him to augment his courage, and keep him struggling on. It leads him to see how grateful he should be to the Lord for having led him out of the former state. And then he sees that man, by his own power, avails for naught, and that the Lord alone can sustain him. At this point, the threatening foes are engulfed; Satan is put behind him, and the Lord is worshipped and served. He feels the consoling assurance that the falses which had returned to torment him will eventually depart forever. (A. C. 8174.)

     Man in the aggregate, or a church, passes through this first temptation when it decides to act from no other authority than the Divine Revelation given by the Lord to be its guide. It hesitates for a long time, racked by many reasonings that have power to trouble. Is not the Old Church steadily improving? Are not its members our brethren, and will not any segregation on our part make it impossible for them to get help from us? Is not a separatist movement, among a few people of mediocre ability, utterly unsuited to the magnificence of the Revelation given to us? Will it not rather bring the new truths into disrepute, instead of serving their best interests? In the eyes of the great minds of modern science, will it not appear laughable to see a band of men pledging themselves to get their sole inspiration on every subject from the works of a sage of the 18th century, whom the world regards as antiquated and superseded? Alas, if the members of a church organization should succumb to reasonings of this sort, and bring up a false report of the land, cringing before their adversaries, while saying, "We were in our own sight as grasshoppers, and so were we in their sight! " (Num. 13:33.) Far better, if they had remained in the Old Church, and had never heard of the Lord in His Second Coming!

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     II.

     Israel's second temptation, mentioned in Exodus 15:22-27, takes place at the waters of Marah, which they could not drink on account of the bitterness. This has reference to the afflux of truth from Divine Revelation, by which the mind is to be remodeled. On account of the crooked way in which the mind's former cold stones had been laid, there is a bitterness in accepting the new ones which are to replace them as the basis for a different order. In this temptation, the individual man, like man in the aggregate, or the church, loses his zest for the truths of his faith, which seem insipid to him on account of a lack of the affections of good. The reading of the Writings, when not kindled by the stimulus of confuting opponents, becomes a dreary matter of little interest. A Sunday service fails to Produce the impression that he has been in the presence of the Lord; and instead of deriving spiritual sustenance, his mind seizes on some trivial detail, which not only excludes thought of the Lord, but also feeds a contempt of the neighbor. Disloyal complaints then arise, such as these: "The Writings have a heavy style, and are full of repetitions. They are ill-suited to appeal to the public of today. It is a great mistake to preach doctrine, as that only wearies people. What free man will permit the authority of a whole system to be imposed on him!" But if he pray to the Lord for aid, and, regardless of his sense of bitterness and discomfort, does not falter in doing his duty, he will be led to find that precious wood which, when thrown into the waters of Marah, sweetened them.

     According to the Adversaria, the wood that was cast into the waters and made them sweet relates to the tree of life, from which all the trees of the Eden paradise sprang, and in the supreme sense signifies the Lord, who, on behalf of those who do not succumb, changes bitter into sweet waters, which can be imbibed with pleasure. (3:105; 125-7; 130.) This wood, or this tree of life, is the realization that the Writings are to be read for the sake of applying them to life. When the Lord inspires man with this good, it has the power to affect his truths and render them delightful; and he then learns vividly that truths are only granted him in the measure of his desire to live them, so that he may thus attain to the good of truth, which is the internal of the Church.

693


He recognizes how the Lord has protected him from evils, and specifically against the evils that attend those who are in a faith separated from charity, who, like the dragon, are in a state of continually accusing and despising the neighbor. And then he is led to Him,-that spiritual oasis with its twelve springs-and seventy palm trees, or that consoling state of enlightenment and affection in which abundant truths and goods of truth are perceived, and which suffer themselves to be disposed by the good of love into a true order, far different from that in which his former cold stones had been so crampingly set. (A. C. 8344, 8366.)

     III.

     The third temptation (Exodus 16:1-15) is ushered in when a lack of good is felt, signified by the murmurs of the children of Israel on account of the lad; of bread and flesh. As a consolation subsequent to this trial, they were given the quails and the manna. The reception of the manna daily, and the interdiction not to gather more than a prescribed quantity, together with the prohibition against keeping it till the morrow, lest worms be found in it, all signify that spiritual good is unceasingly given by the Lord without any care or aid on the part of man. (A. C. 8395.) Their murmurs on account of the lack of food were not displeasing, since they signified supplications coming from an indignation at being in a state without faith and without love. The Lord, who is the "bread from heaven," came to their aid by preparing for them this gift of inflowing good, adaptable to every use of spiritual life. (Adv. 3:130, 163.) Similarly the "quails" given in the evening, signify an aliment to nourish the mind, in particular those pleasures and delights without which natural cognitions do not reflect. Whatever does not enter the memory by some kind of delight does not affix itself, cannot abide there, and consequently will never nourish the mind. But the "manna" is the affection itself that is of the love, and the felicities that are thence derived. (Ibid. 163.) This love, flowing down from the Lord Himself, is supracelestial, and inflows through the soul into the human mind, there becoming "celestial love." "The affections thence derived relate solely to this supracelestial love, which alone is love." (Ibid. 142.) It recreates the human mind, which is a soil or ground in which principles and goods are sown, just as the morning dew vivifies the ground and its tender vegetable shoots.

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The manna was found on the faces of the desert, that is to say, where love had not before existed, on account of the lack of faith. (Ibid. 178, 184.)

     When the man of the church observes that he is without the sensual gratifications and worldly pleasures that had filled the cup of his desires during the state of his infestations, he is led to repine against the Word, because it leads him away from a state in which he lived at the caprice of every whim, and brings him to one in which restrictions seem to take away all the joy of living. But if he does not succumb in this temptation, his complaint is forgiven, because it had been provoked by a contrariety to his desires. But he is warned that he must not murmur after this obscure state has passed; for to murmur when in a state of clarity is to rebel against the Divine. A promise is then, made that he will receive a good of the natural, as well as celestial good. This good of the natural, which is a delight, is to be given him when he is in obscurity at the end of a state, in order that, by the natural delights which this good brings, he may even then appropriate good and truth to himself.

     But whenever he is in the light of the beginning of a new state, he is to receive celestial good, according to the measure of the vivified truths which constitute his recipient organism. This good can now be insinuated, because there is among these truths a perfect order of peace, signified by the "dew"; and the function of this influx is to conjoin goods to his truths, this being the daily bread which comes to him without any solicitude for the morrow. To preserve this influx, he must not intermingle any corruption from his proprium, as he would if he made a boast about receiving it; nor is he to turn backwards to former states in which his infirm reasonings called this good into question. Since the Fall, the faithful are no longer sensitive to this interior influx of good. They must, therefore, have constantly before their eyes the teaching of the Word on this subject, that they may not forget it. (A. C. 8396-8540.)

     This third temptation with man in the aggregate, or the church, as to the reception of inflowing good, comes on after some practice of living according to the Writings has been established. We then ask whether we are obliged to put into Practice ethical and social principles not in accord with those of our several environments. We must, for instance, be baptized into the New Church, and develop a conscience against marriage with a person not of the Church.

695


This at first presents the prospect of a life of gloomy renunciation of customs and habits which had not been displeasing. But the Lord then shows that true happiness is in the secret manna of inflowing good, and that its influx will occur if peace reign in the conscience as the result of unreserved loyalty to the Writings.

     IV.

     Israel's fourth and last temptation occurs at the rock of Horeb (Exodus 17:1-17), near the very place where Moses, at the outset of his mission, had seen the burning bush. His return to the same spot, after passing through one complete cycle of temptations, but now in company with a large army of followers, means that the vision of his use, which had only been in the inmosts of his mind, had now won the support of the entire internal mind. At this place, there was a murmuring and complaint on account of the lack of water. There is here another thirst for truth, but now a thirst for truth inflowing, or the perceptive truth that is like the original vision of the burning bush, which enables the man of the church to discover new universal principles, within the truths learned from Revelation.

     This temptation is the severest of all, as appears from the fact that the children of Israel, in their agony, were almost on the point of stoning Moses. In fact, so serious is the man's cry for this new light, that he is almost driven to deny his guide,-the Divine Revelation that has hitherto led him,-because he has failed to get the light imperative for him to receive; when yet, without this spiritual light of inflowing truths, which is the light of the understanding illustrated by the Lord, man's conclusions are only fallacies, even though all his premises be from Revelation. (A. E. 783.)

     Each generation of men needs its own peculiar standards to kindle its ardor, when those that dazzled a former generation have become commonplace and natural. The new generation cannot remain motionless in the hallowed precincts of the past. It will either discover some new kindling principle, or else set to work to rob the Doctrines of their salt and savor in the vanity of showing itself broad-minded and tolerant: There is no middle ground. In the course of this temptation, however, the interiors of the man are disposed by the Lord into an order that will enable him to sustain it. Though he is led to a state where truth is lacking, it is for the end that he may again receive it, and in a manner still more recreative. It was his ardent desire for truth that led him to repine culpably against the Word, and for this he is to be rebuked, and warned to moderate his reproaches. Unable to appease the thirst that increases incessantly, he comes at last into a despair as to the possibility of receiving any help from the Lord. Again he thinks that it would have been better to remain in bondage to his former environment than to suffer such an unquenchable thirst; and his distress is augmented by the thought that this desire for truth may perhaps be wrong, since it is leading him to reproach the Word. At this stage, prayers are unavailing. In all temptations, indeed, and especially in this one, "those who fold their hands, and betake themselves solely to prayers, which they pour out ardently, are unaware that prayers are of no avail, but that one should fight against the evils and the falses which the hells inject." (A. C. 8179.)

696


Something more than prayer is needed, namely, what is meant by the Lord's command to the cripple at the pool of Siloam, to "take up his bed and walk." The same is involved in the command to Moses to take the rod with which, in the name of the Lord, he had struck the waters of the Red Sea, and carved a passage among opposing spirits. In the presence of the elders of Israel, he must now use it to smite the rock in Horeb.

     The elders of Israel are the explicative principles which had previously been derived from the Word by those in illustration. According to the teaching of A. C. 10028, it is not enough for man to go directly to the Word on every subject. In many cases, he needs the help of doctrines already derived from the Word. When these are actively revolved in his mind, and when, in the light of their coruscations, he again consults the Word, it is possible for him to come to still deeper principles; and these will serve for the upbuilding of the man of a still more interior church. But all his labor will be futile, if the rock be not struck with the rod of the acknowledgment of the Lord's power. (Adv. 3:254.) That same rod, by which he had been preserved from the former flood of falses, is the rod that will bring him to the vision of deeper truth. This is the principle of the Divine Authority of the Writings, which, like Eden's cherubim, forever guards the approach to the depths of the Heavenly Doctrine and perpetually turns aside those who would submit that Doctrine to the probe of a skeptical and profane reason.

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     V.

     After each gyre of this regenerative cycle, which goes from truth to the good of truth, to inflowing good, and then to the truth of good, the man of the church is able to wage one more victorious fight against the deadliest foe to spiritual progress,-the robber tribe of Amalek. The Amalekites are the hells that would rob the Lord of what is His, and make a man conceited with his attainments, and satisfied with what he has done. They attack him in a moment of spiritual and physical languor, and try to inveigle him by the thought that he has fought enough in the past, and is now entitled to a well-won life of indolence and inactivity. These were the undoing of King Saul, and eventually caused the loss of his kingdom and his death. They must be resisted at all cost; for what is the use of the new perceptive truth, gushing out from the rock of Horeb, unless it lead man to a new and deeper state of religious life, in which he will again pass through the same cycle of four regenerative temptations, and thus become more closely conjoined to the Lord, and consequently wiser and more blessed? Cycle by cycle, and gyre by gyre, the regenerating man ever draws nearer to the Lord. And every new spiritual principle learned must be passed into the mill and churn of this process. By the first two temptations, it ascends Israel's ladder in the reformatory stage of the conversion of truth known to a truth of life; and in the second or regenerative stage, by passing through the last two temptations, it descends as a definite enrichment of man's character, now made more willing to submit itself to unending repetitions of this cycle.

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PSEUDO RECOLLECTIONS 1923

PSEUDO RECOLLECTIONS       Editor       1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     Swedenborg, in more than one passage of the Writings, speaks of that peculiar mental phenomenon which may be described as an apparent remembering of something which could never have entered our minds before, as we realize a moment after the seeming recollection. It is, perhaps, not an uncommon experience, and while it may sometimes be attributed to a vivid imagination, it may arise from another cause, now made known to us by revelation, namely, that spirits occasionally inject things from their memory into ours. Thus we read:

     "If a spirit should speak with a man from his own memory, the man would not then know but that the spirit's thoughts were his own, when yet they are not. It would be like the remembering of a thing which the man never heard or saw. That such is the case, has been given me to know by experience. Hence the opinion held by some of the ancients, that after some thousands of years they should return into their former life, and into all its acts, and that they had indeed actually so returned. This they concluded from the fact that occasionally there occurred to them a recollection, as it were, of things which they had never seen or heard. This took place because spirits inflowed from their own memory into the ideas of men's thought." (Heaven and Hell, 256.)

699




     The same is treated of in the Spiritual Diary, nos. 2021, 3285, and 3917; and in the latter numbers it is said that "Cicero wrote on this subject." As we have mislaid the reference to it in his works, can any of our readers inform us? In this connection, another statement of the Writings will be recalled: "Do you suppose that the ancient wise men, such as Aristotle, Cicero, Seneca, and others who wrote about God and the immortality of the soul, got this from themselves? No, but from others who had it by tradition from the [Ancient] Word." (S. S. 115.)
NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923

     In his commentary on the third chapter of I Samuel, Adam Clarke finds in the corruption of Eli's sons a warning to Christian parents who neglect the education of their children. He delivers himself on the subject with characteristic indignation, and in a manner that must awaken sympathetic response among New Church parents. For a present-day symptom of departed spirituality is the lack of wisdom in fulfilling this prime duty of the men and women of the Church. This we may know, not only from observation, but also from Divine Revelation, where we read: "If man were in the love of true faith, he would have no need to write so many books about the education of infants and children." (S. D. 4059e.) "The educations of infants at this day was represented by mothers who cruelly combed their children." (A. C. 2125.) Such an indictment would not apply where the devout sentiments of Mr. Clarke are put into practice, as will be evident from his remarks on the subject, printed herewith:
NEGLECTED RELIGIOUS EDUCATION 1923

NEGLECTED RELIGIOUS EDUCATION              1923

     In this chapter we read again of the fearful consequences of a neglected religious education. Eli's sons were wicked. Their father knew the Lord, but he neither taught his children, nor restrained them by his parental authority. I have already had occasion to remark that, were a proper line of conduct pursued in the education of children, how few propagate sons and daughters, and how few broken-hearted parents, should we find!

700


The neglect of early religious education, connected with a wholesome and affectionate restraint, is the ruin of millions. Many parents, to excuse their indolence and most criminal neglect, say, "We cannot give our children grace." What do they mean by this? That God, not themselves, is the author of the irregularities and viciousness of their children. They may shudder at this imputation; but when they reflect that they have not given them right precepts, have not brought them under firm and affectionate restraint; have not showed them, by their own spirit, temper, and conduct, how they should be regulated in theirs; when either the worship of God has not been established in their houses, or they have permitted their children, on the most trifling pretenses, to absent themselves from it; when all these things are considered, they will find that, speaking after the manner of men, it would have been a very extraordinary miracle indeed if the children had been found preferring a path in which they did not see their parents conscientiously tread. Let those parents who continue to excuse themselves by saying, "We cannot give grace to our children," lay their hand on their conscience, and say whether they ever knew an instance where God withheld His grace, while they were, in humble subserviency to Him, performing their duty. The real state of the case is this: parents cannot do God's work, and God will not do theirs; but if they use the means, and train up the child in the way he should go, God will not withhold His blessing.

     It is not parental fondness, nor parental authority, taken separately, that can produce this beneficial effect. A father may be as fond of his offspring as Eli, and his children be sons of Belial; he may be as authoritative as the grand Turk, and his children despise and plot rebellion against him. But let parental authority be tempered with fatherly affection; and let the rein of discipline be steadily held by this powerful but affectionate hand; and there shall the pleasure of God prosper; there will He give His blessing, even life for evermore. Many fine families have been spoiled, and many ruined, by the separate exercise of these two principles. Parental affection, when alone, infallibly degenerates into foolish fondness; and parental authority frequently degenerates into brutal tyranny, when standing by itself. The first sort of parents will be loved without being respected; the second sort will be dreaded, without either respect or esteem.

701


In the first case, obedience is not exacted, and is therefore felt to be unnecessary, as offences of great magnitude pass without punishment or reprehension; in the second case, rigid exaction renders obedience almost impossible; and the smallest delinquency is often punished with the extreme of torture, which, hardening the mind, renders duty a matter of perfect indifference.

     Parents, lay these things to heart! Remember Eli and his sons; remember the dismal end of both! Teach your children to fear God-use wholesome discipline-be determined-begin in time-mingle severity and mercy together in all your conduct-and earnestly pray to God to second your godly discipline with the power and grace of His Spirit.

     Education is generally defined as that series of means by which the human understanding is gradually enlightened, and the dispositions of the heart are corrected, formed and brought forth, between early infancy and the period when a young person is considered as qualified to take a part in active life. Whole nations have been corrupted, enfeebled, and destroyed, through the want of proper education; through this, multitudes of families have degenerated, and a countless number of individuals have come to an untimely end. Parents who neglect this, neglect the present and eternal interests of their offspring. (Clarke's Commentaries at I Samuel 3.)
COINCIDENCE 1923

COINCIDENCE              1923

     We occasionally hear of an invention or discovery that has been made simultaneously by persons situated in widely separated parts of the world. It would seem that the influx of a new idea from the spiritual world, and thus the inspiration to some new use, finds more than one individual prepared to receive it. A striking coincidence of this character is recalled in connection with the Potts' Swedenborg Concordance. Mr. Potts began work on November 4, 1873, and it so happened that, in the same month, Mrs. Mary Wells Clark, of Chicago, began the compilation of a similar concordance. Neither knew of the intentions of the other, and it was not until ten years afterwards that Mrs. Clark heard of what Mr. Potts was doing. Then, realizing that his concordance would provide for the needs of the student in a way she could not hope to do it, she altered her plan and adapted her book to the needs of persons little acquainted with the Writings, whose interest she sought to gain by a series of selected passages grouped under topical headings.

702


An invalid for many years, Mrs. Clark found solace and delight in this labor of love, alternated with a special kind of crochet work which enabled her to accumulate a fund toward defraying the expense of publication. Finally, in 1917, when, with some interruptions, she had been engaged upon the task forty-four years, and like Mr. Potts, had worn out several sets of the Writings, her volume was published, bearing the title, A Summary of the Doctrines of the New Church. It was brought out with the financial assistance of some friends, and under the editorship of the Rev. Gilbert H. Smith, who, by another coincidence, is a son-in-law of the compiler of the Swedenborg Concordance.
DEATH OF MR. W. J. SPENCER 1923

DEATH OF MR. W. J. SPENCER              1923

     THE NEW AGE (Australia) for July 1, 1923, announces the death of its Editor, Mr. W. J. Spencer, at the age of 78 years. The August number contains a photograph and appreciative notices of one who for thirty years had been Leader of the Sydney Society. Mr. Spencer's editorial policy was characterized by a fairness which granted a voice to other views than his own. While he disagreed with the doctrinal positions of the General Church, he did so courteously and pleasantly, and frequently reviewed our publications in THE NEW AGE. In so doing, he stood almost alone in the journalistic field of the New Church at large.
MEETING CRITICISM 1923

MEETING CRITICISM              1923

     "If I were trying to answer all the attacks made upon me, this shop might as well be closed to other business. I do the best I know how, the very best I can, and I mean to keep on doing it to the end. If the end brings me out all right, what is said of me will not amount to anything. If the end brings me out all wrong, ten angels swearing that I was right would make no difference"-ABRAHAM LINCOLN.

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON NO.-12.

     THE BOOK OF DEUTERONOMY.

     Analysis:

     Part I. Repetition of the history contained in previous Books. (Chapters 1-4).

     These chapters recount the history of the wanderings in the wilderness, from Horeb to Kadesh, and from Kadesh to the conquest of Sihon and Og; also the division of the conquered territory among the Tribes of Reuben, Gad, and the half Tribe of Manasseh, with an exhortation to obey God.

     Part II. Repetition of the Law, Statutes, and Judgments. (Chapters 5-26.)

     1. The Moral Law explained; results of obedience and disobedience stated; exhortation to obey.

     2. Statutes; the laws for worshiping God; ceremonials. Also the laws for the clean and unclean, idolatry, false prophets, payment of tithes, annual feasts,-Passover, Pentecost, and Tabernacles; election of judges. 3. Judgments, or judicial law. Death penalty for idolatry. Laws for judging false prophets, cities of refuge, murder, evidence of witnesses, first-born, disobedient son, adultery, trial, weights and measures, etc.

     Part III. Confirmation of the Law. (Chapters 27-30.)

     It was to be written on great stones, and set up upon Mount Ebal. Blessings on the obedient, and curses on the disobedient. An exhortation to obedience, in view of past experience and past mercies, and an appeal to dedicate themselves to God. The blessings and the curses set before them.

     Part IV. Personal History of Moses. (Chapters 31-34.)

     1. Joshua was to be his successor. His delivery of the Law to the priests, to be placed in the ark. 2. The charge to Joshua. 3. The Song of Moses read to the people. 4. His blessing of the twelve tribes, and showing them their good fortune in having Jehovah for their God. 5. The death of Moses.

704




     Deuteronomy is the fifth book of the Pentateuch-the "Five Books " of Moses-and the last to be written by the hand of Moses. The name "Deuteronomy" means the "Second Law," and the Book is so called because many of the laws previously given in Exodus, Leviticus, and Numbers are here repeated. The reason for this repetition was the fact that a new generation had grown up during the forty years in the wilderness, who, at the time of the first giving of the Law, were unborn, or at best mere children. Deuteronomy is in many respects a commentary on the four preceding books, but is characterized by a note of poetry and affection not so prominent in the other books of the Pentateuch. Moreover, it is filled with the spirit of philosophy; that is, the laws are given, and also the reasons why they should be obeyed, which makes them much more interesting reading than in the earlier books. The spiritual reason for the repetition of the Law is found in the idea of a change of state. The Israelites had been journeying toward the Promised Land, and the first giving of the Law at Mt. Sinai was like the Truth leading to regeneration, and preparing for it. But now they are about to enter the Land, and the second giving of the Law may be likened to the Truth provided for use during regeneration.

     Deuteronomy was written by Moses, except the last chapter, which is supposed to have been written by Joshua. The time covered by the Book is about two months. It was written when Moses was old, and we feel throughout the affection of this venerable leader for his people. It is like the benediction which, in ancient times, the dying father bestowed upon his sons. And yet these were not Moses' words, but the Lord's words spoken through him. "The Lord gave the Word; great is the host of them that bear the tidings." This verse of the Psalm refers to all the inspired writers through whom the Word was given.

     This is a convenient point at which to teach the children the difference between (1) the laws, (2) the statutes, and (3) the judgments. The laws dealt with their moral obligations to God and the neighbor. The statutes were the ceremonial laws according to which they were to worship God. The judgments referred to the political laws, or the power of the judges.

705




     Joshua, the son of Nun, of the tribe of Ephraim, was appointed to succeed Moses. It was now commanded that the Law should be read in the ears of the people every seven years throughout their generations. Joshua had been Moses' servant, had led the people against Amalek, had been with Moses when the tables of stone were broken, had gone as one of the spies who explored the Land, and, in general, had taken a prominent part in the history.

     LESSON NO.-13.

     SONG OF MOSES, BLESSING OF THE TRIBES, DEATH OF MOSES.

     (Deuteronomy, Chapters 32-34.)

     Analysis:

Exhortation to Praise the Lord                    ch. 32:1-6
Because of His merciful deliverance                     7-14
Rebuke to forgetfulness and idolatry                15-38
The promise of victory, if they obey                    39-43
A final exhortation                              44-47
Moses is commanded to die                         48-52
Introduction, showing that the blessings are from the Lord     ch. 33:1-5
Blessing of the tribes in order                    6-25
Blessing of the entire nation                          26-29
Moses sees the Land from Mount Nebo.                ch. 34:1- 4
His age and death                              5-8
Joshua succeeds him                              9
The greatness of Moses                         10-12

     It should be noted that the purpose of this Song of Moses was that the people might continue to serve and worship the Lord after his death. This continuation was his chief concern. The song is one of the most beautiful pieces of Hebrew poetry, and when Moses sang it, he was filled with the spirit of the Lord, as were the prophets and the disciples when they spoke from the Holy Spirit. (A. C. 7055; H. H. 254.) Thus its beauty is derived from the Lord through heaven. Note that the journey from Egypt to Canaan begins and ends with a song of Moses. (See Exodus 15:1-8.)

     Compare the blessings with those of Jacob. (Genesis 49.) Note the difference in the order of the names.

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Only eleven of the tribes are mentioned here, but all are included in the final blessing. Blessings are the joys of heaven, which were promised to them by the Lord if they continued to love and worship Him. These same joys the Lord offers to all who keep His Commandments. (Compare the Ten Blessings, Matt. 5:1-12. See what is meant by blessings, A. C. 981.)

     This chapter was written at a later time by another author. It is probable that Joshua wrote it, or that it was written under his direction, in order to complete the history of this great leader. By whatever hand it was written, it was inspired by the Lord. Moses could not enter the land, because he doubted the Lord. (Numbers 20:1-13), but he was permitted to see it. Note the position of Mount Nebo on the map, at the northern end of the Dead Sea. Moses ascended the mountain alone, and was never seen again. "No man knoweth of his sepulcher unto this day." Compare with the departure of Elijah. (II Kings 2:11.) Had Moses' sepulcher been known, the Jews probably would have worshiped him, and thus have forgotten the Lord.

     Though the Israelites had murmured against Moses during his lifetime, they mourned his loss. But the Lord had provided another leader in Joshua. On him the hands of Moses had been laid, and his power and inspiration thus transferred. Compare with the rite of ordination into the priesthood. (D. L. W. 220.)
CORRECTION 1923

CORRECTION              1923

     In our September issue, page 571, the dates given for the birth of Moses and the Exodus should be altered to read as follows:

Birth of Moses, about B. C. 1571.
The Flight from Egypt, B. C. 1491.
Moses' Death, B. C. 1451.

     Thus Moses was 80 years of age at the time of the Exodus, and 120 years at the time of his death. (Deuteronomy 34:7.) The chronologies of those remote periods differ, and we have adopted the above as perhaps the most commonly accepted at this day. As an aid to memory, the older children may be told that the Exodus took place 1491 B. C., and that Columbus discovered America 1492 A. D.

707


TREASURER'S REPORT 1923

TREASURER'S REPORT       H. HYATT       1923

     GENERAL CHURCH OF THE NEW JERUSALEM

     AS OF AND FOR THE THREE MONTHS ENDING AUGUST 31ST, 1923

     GENERAL CHURCH FUNDS
Assets.
Investments                         $10,494.56
Cash                              749.68
Total Assets                         11,244,24
Deficit, Aug. 31st, 1923               380.14

     Expenditures
Deficit, May 31st, 1923               742.65
Expenditures
June 1st, 1923 to
Aug. 31st, 1923                    2,515.53
Total Expenditures                    3,258.18
                              3,258.18

     Liabilities.
Endowment                          $10,988.28
New Church Life Subscriptions Paid in
     Advance, Net                     636.29
Total Liabilities                     11,624.38
                              11,624.38
Cash Receipts.
Cash Contributions to General Church     2,459.67
Weekly Sermons                    15.25
New Church Life                    30.31
General Assembly, 1923               5.00
Sundries                          5.90
Interest                          196.30
New Church Life Subscriptions Paid          165.61
Total Cash Receipts                    2,878.04
Deficit, Aug. 31st, 1923                380.24
                              $3,258.18

     Comparison of this Report with that of July 31st shows an increase in the Deficit amounting to $263.66, which is the sum by which the necessary expenditures exceeded the contributions during the month of August.
     Respectfully submitted,
          H. HYATT,
               Treasurer.

708


Church News 1923

Church News       Various       1923

     THE SOUTH AFRICAN MISSION.-Alpha Farm, August 28, 1923. It being just over a year ago since our last appearance in these columns, the following resume practically resolves itself into an "Annual Report!" During this period, however, the work of the Mission has been steadily maintained, while the inauguration of the new headquarters at "Alpha" have somewhat changed the aspects of our activities.

     The whole of the office and household equipment of the Mission was removed from Maseru in July, 1922, and the following six months were devoted to making such improvements as were urgently needed for the continuance of the work along with the usual farming routine of South Africa. Alterations were made in the homestead, an office and class room were erected, and an old ruin converted into a spacious printing shop. These were finished and in working order by the time the Rev. Theodore Pitcairn returned from his Eastern travels in January of this year. Soon after his return, further advancements were made, and at the present time a church is in the course of erection, as well as other necessary buildings for the farm.

     From February 20th to 22d, 1923, the Annual Meeting of the Leaders of the Mission was held in the new classroom at Alpha. The deliberations of the meeting were necessarily confined to the work characteristic of Basutoland, and although the problems which present themselves at such gatherings are different from those pertaining to our "white" societies, the difference is only one of degree. For example, the problems associated with native marriage customs are virtually parallel with those connected with the "woman question" of our civilization, inasmuch as both refer to the use and place of womankind and the development and preservation of the conjugial principle. "Superstition"-an hereditary tendency which needs to be fought by every Christian Native-is in line with our struggle against merely scientific and materialistic preconceptions, characteristic of modern education; while the condemnation of "Native Doctor" practitioners involves the same principles as maintained by the New Church in its fight against the fallacious arguments of "faith healing" and Christian Science. So that each problem, whether manifesting itself in the dress of "native custom" or European development, yields to elucidation, at least "sufficient unto the day."

     On February 27th the regular daily classes for the Leaders commenced. These were concluded on July 20th. Owing to the great distance to be covered by horse riding, and in order to meet the necessity of the Leaders' presence at their respective societies on Sundays, the school week had to be a short one. The classes therefore commenced on Tuesday morning and terminated on Friday at noon. In this way the Leaders were able to have the advantage of increasing their knowledge and at the same time administering to the needs of their congregations. The Theological Course, under the Superintendent, included Odhner's "Catechism on the Ten Commandments," a selection of readings from The Divine Providence and True Christian Religion, Mr. Pitcairn also provided classes in History and Geography. Mr. George Mokoena took readings (Sesuto) from Giles' Spiritual World and T. C. R., and classes in English Grammar, Nos. 91 to 103 in Heaven and Hell were read and revised, and a few classes in Nature Study and daily attention to English, constituted the ground covered by the Assistant Superintendent.

709




     This year has at last witnessed the completion of the church building at Luka's Village. As long ago as 1919, preparations were made for the erection of a suitable place of worship for the native society which, at that time, was under the Leadership of the Rev. S. M. Mofokeng. Accordingly a site was given by the Chief of the village, and a commencement was made in building operations. Owing, however, to some nonobservance of Native Law on the part of Mofokeng and the Chief, at Qhuqhu, the Paramount Chief ruled that the grant was not in order, and that the building of the church would have to cease. After much delay and many interviews the Paramount Chief finally granted a site in the neighboring village, at the same time giving the Mission the right to choose the most suitable place. This transaction was officially confirmed on July 6th, 1922, and by February of this year the building was completed and ready for use. On Sunday, March 11th, the Dedication Service was held. The details of the ceremony were arranged by the Revs. Pitcairn and Odhner, who also officiated, with the assistance of the Rev. E. Nyaredi and Messrs. Jonas Mphatse and George Mokoena. Luka's Village is consequently the fortunate possessor of a spacious and comfortable place of worship. The church is built on high ground, and commands a magnificent view of the Basutoland mountain ranges. The village, moreover, being in the vicinity of Qhuqhu and the original society, no loss has been sustained with regard to membership.

     It was at Luka's Village that this year's celebration on June 19th was held. The opening service was conducted in the church by the Rev. E. Nyaredi and Leader Jonas Mphatse, after which curtains were drawn across the chancel, and the meeting continued in a more secular form. In the absence of the Rev. Theodore Pitcairn, who at the time was taking part in the New Church Day Celebrations in Durban, the Acting Superintendent presided, and the following addresses were given by the respective Leaders:

     1. "Why the New Church Celebrates the 19th of June," by Berry Maqelepo.

     2. "The Love of Use," by Jonas Motsi.

     3. "The Importance of the New Church to the Basuto People," by Nathaniel Mphatse.

     Repairing to the open air, the day concluded with songs by the school children, under the conductorship of Mr. George Mokoena, and an alfresco feast. A report of the meeting for the Mission Paper was prepared by Ernest Nyaredi.

     During June, Mr. Pitcairn made his periodic visits to the Mission centers at Greylingstad (Transvaal) and Sterkstroom (Cape Province). At the former place, 55 new members were accepted, all receiving the rite of Baptism. At Baroana (Basutoland) 25 new members have joined the society there, while 14 who attend the "Alpha" services have been received and baptized, the average attendance being about 70.

     As has already been noted, a church building is being erected at "Alpha." The site chosen is 6n a prominent Piece of ground facing the Caledon River and overlooking the main road, in Basutoland, which leads from Maseru to Teyateyaneng. The stone is being quarried from the farm, and being of a clear white color, the building will become a distinguishing landmark for miles round the district. Mr. Pitcairn was able to lay the Foundation Stone on Sunday, July 22d, before leaving for his journey to Bryn Athyn. About 90 natives attended the ceremony, as well as the entire Alpha staff and five visitors. Pending the completion of the church, the services are held in the open air, as also the Elementary School which meets daily. When the building is finished, the chancel will be screened off during the week, and the body of the church used for
school purposes until proper school rooms have been added to the Mission equipment.

710




     Since the Mission Headquarters have been stationed at Alpha, a printing press has been assembled, and with two native printers and two apprentices-who are young members of the mission-the routine work is fairly well in hand. The Mission Paper-Tlhahiso ea Ts'enolo ea Kerebe e Ncha (The Expositor of the Revelation of the New Church) has attained its fourth issue, while translations, in book form, of The New Jerusalem and its Heavenly Doctrine and Odhner's "Catechism on the Ten Commandments," are nearing completion, and should be ready for circulation in a few months.

     In April, the writer of this report had the pleasure of spending a few weeks in Durban, when an opportunity was afforded to visit the Zulu section of the Mission which is in the good charge of the Rev. H. Lj. Odhner. The night school in Durban is well equipped with comfortable quarters, and, since it receives certain Government Grants, is subject to periodic visits by the Educational Authorities. The reports recorded by the examiners, relating to accommodation, discipline and the standard of secular subjects, were very satisfactory. Mr. Odhner gives the necessary doctrinal instruction to the Leaders, who conduct regular classes and services in Durban and the Mayville district. It is to be hoped that Mr. Odhner will supply these columns with fuller details of this branch of the mission work.

     Such, in brief, are the outstanding features of the church work directly connected with the Mission. We now pass on to some social and other items of interest allied with the "Alpha" settlement.

     In the first place, some of our correspondents have been inquiring for the reason and origin of the name "Alpha." As noted in a previous contribution to these pages, this name was purely incidental. The Mission had no part in the christening of the farm, although it is a very apt name for the first Mission of the General Church in South Africa. Local history, however, records that some years ago a survey of the district was instituted. The site of this farm was made the starting point, and consequently received the name "Alpha." After making circle round the district the survey was concluded at the neighboring site, which was styled "Omega." What criticism may be forthcoming on this incident we do not know, but neither the present owner nor his co-workers are responsible-except for the continuance of the name "Alpha"-and to make a change seems hardly necessary. The farm covers an area of 2604 acres, or roughly four square miles. The general contour of the land dopes in an easterly direction toward the Caledon River. From the higher parts of the ridge-a prominent point of which is called "Beta"-a splendid view is obtained of the neighboring districts in Basutoland and the Free State. The farm has a good reputation for producing a reliable wheat crop, providing the climatic conditions are favorable; but the chief crop for the past year has been mealies, which have yielded heavily in the whole of the Free State. The promoters of the agricultural section of Alpha, however, are looking well ahead, and intend opening up an extensive area for fruit culture. The venture has already been made, and during this spring 4500 fruit trees have been planted, so that in about five years time established orchards will replace many of, the lands hitherto devoted to cereals or bare veldt.

     Ploughing operations have also begun on an extensive scale, a large six-furrow plough tractor having replaced the proverbial team of oxen. So, what with harvesting, tree planting, tractor work, building operations, and the Mission duties of classes, elementary school, printing press, and an office for the whole concern, "Alpha"-known in business circles as the "Alpha Estate"-is a veritable hive of industry. In addition, there is a Store for native trade which creates another busy department of its own.

     To cope with all these diverse activities, the Alpha staff has naturally received some additions.

711


Mr. Norman Ridgway, who undertakes the management of the farming operations, has now a very able assistant in Mr. Fred Parker, while Mr. Edward Parker devotes valuable attention to the necessary up-keep of the machinery department, as well as the supervision of the Alpha Store. The Parker brothers arrived here from England last February-just at a time when this settlement needed more assistance.

     Since "Alpha" has become quite an up-country resort, we can hardly say that we are isolated! Mr. Melville Ridgway and Mr. Walsh, from Durban, spent several weeks during September, 1922. About Christmas time, Mrs. Ford, of Cape Town, made a week end visit; Mr. Henry Ridgway has been on several business trips, the last one of which was on his way to America, accompanied by his wife. Messrs Kenneth and Rex Ridgway, Rev. and Mrs. Odhner and family, and Miss Champion, have also been our distinguished guests, while Mr. Rogers from Saron, Cape Province, and Mr. Richards from Nevada, O. F. S., made a joint visit during the first week in June. The latest arrival from England is Miss Iris Elphick.
     F. W. ELPHICK.

     HOLLAND.-From a report of the Rev. Ernst Pfeiffer to the Bishop, dated July, 1923, and covering the second year of his sojourn in Holland, we gather the following news of the progress of Church affairs in that country.

     On June 4, 1922, the largest room in Mr. Pfeiffer's house was dedicated to the uses of Divine Worship, and services have been held there regularly every Sunday. The Holy Supper has been administered six times in church and three times to private persons; and there have been two marriages, with betrothals.

     In January, 1923, regular services were begun in Rotterdam, being held on the first Sunday evening of every month at the home of one of the members. The attendance and the sphere has been very satisfactory, and the services will be continued, with the hope that this may be the beginning of a society in Rotterdam.

     Doctrinal classes at The Hague have been held regularly on Thursday evenings throughout the year, the work studied being the Apocalypse Revealed. The thorough manner in which the subject has been treated has proved very useful, as the work does not exist in a Dutch translation. Since last November, one Thursday evening of every month, instead of the doctrinal class, there is a colloquium, affording everyone an opportunity to take part in a more active way. On these occasions, various subjects connected with the church and the doctrine have been treated, usually introduced by one of the members, while all take part in the discussion.

     Mr. Pfeiffer has made several visits to isolated members and friends residing in various parts of Holland, and in July went to Cassel, Germany, where a Mr. and Mrs. Schultz and their son were baptized by him.

     Most of the children in the society at The Hague are as yet too young for Sunday School, and others live too far away. Private instruction, however, has been given to individual young people. In the course of the year, four adults and three children have been baptized, this increasing the number of baptized children to ten, while the membership of the society has increased from 18 to 22.

     On September 21, by Royal Decree, the Society received official recognition as Corporation, and application has been made to the Government to have the General Church placed on the list of officially recognized churches in the Netherlands.

     In January a small periodical was started, in mimeographed form, and this has been mailed regularly to 120 addresses, proving of considerable benefit, especially to the isolated.

     When the Society was organized two years ago, it was thought useful to continue the then existing Dutch Swedenborg Society, the membership being eligible to all students and admirers of Swedenborg, whether ready to join the Church by baptism or not.

712


The main purposes are the translation and publication of the Writings and collateral literature, the giving of public lectures, and the organization of a library. Last winter, a series of seven public lectures were delivered in the church hall, advertized by circulars, but without visible results. Several members of the Swedenborg Society are at work on translations of the Writings. The Brief Exposition will shortly appear in print; a translation of the Coronis is nearly completed, and progress is being made on the Apocalypse Revealed. The late Mr. Gerrit Barger's private library has been presented to the Swedenborg Society. There are now 35 names on the membership roll.

     CANADIAN NORTHWEST.

     For a number of years the Rev. F. E. Waelchli made annual visits to the Canadian Northwest, but found it necessary to discontinue them after the visit he made in the summer of 1921. Since then, the West has had no regular visits from a minister of the General Church. Last year, however, as a theological student, I visited Winnipeg and Morden, Manitoba, conducting five services at the latter place. This year it has been my privilege to make a more extended trip. Seven places were visited, in order as follows: Regina, Davidson, Rosthern, Eatonia, Benton, Morden, and Winnipeg.

     In recent years many of the General Church members in the Canadian West have moved, and it is to be regretted that there is no longer anything approximating a "circle." There was once a flourishing circle at Rosthern; but all except two families have moved away. This summer, therefore, no group activities were possible. My work at the various places consisted in ministering to one or two families.

     Four days were spent at Regina, which is the home of Mr. and Mrs. Harold D. Bellinger. Mr. Bellinger is an ex-student of the Boys' Academy. Bryn Athyn, and a pleasant evening was spent in recalling old associations. A class was held on the second evening, at which the doctrine of the Sacred Scripture was discussed. On Sunday two services were held,-one in the morning for the worship of the Lord, and a short baptismal service in the afternoon, at which time the infant son of Mr. and Mrs. Bellinger was baptized.

     At Davidson, there are three members of the General Church,-Mr. and Mrs. Pagon, and Mr. George Bellinger. Mr. and Mrs. Pagon have six children. Of these, four are of school age. Five children's services were held for their benefit. On Sunday, the Lord's Supper was administered to the three adult members present.

     On the evening of my arrival at Rosthern, the members of the General Convention in the West were holding the last meeting of their annual conference. Many visitors from other points were entertained, and a number of these remained a few days after the conference formally closed. It was my pleasure to meet some of these, among whom was the Rev. John Zacharias, of Herbert.

     As stated above, there are now only two families of the General Church at Rosthern. Nevertheless, the five services held there were well attended, at two of them the adult attendance being eleven persons. In addition, two children's services and one confirmation class were conducted. On the occasion of the last service, the infant son of Mr. and Mrs. John Bech was baptized, and two young people, Miss Anna Lemky and Mr. John Lemky, presented themselves for confirmation of the vows made for them by their parents at baptism.

     Eatonia was visited next. Plans had been made to conduct several missionary lectures at this place, but they had to be abandoned because the Chautauqua entertainment was in progress and engaged the attention of the public. Mr. Erdman Heinrichs, who teaches school in this vicinity, and is very active in New Church thought, had met several persons who had manifested an interest in the Writings.

713


He arranged that I should meet them, and a very interesting discussion followed. One young man asked for one of the Writings for further study. Mr. and Mrs. Erdman Heinrichs, and Miss Anna Heinrichs, who was visiting here at this time, have been actively reading the Writings throughout the year, and had kept a record of doctrinal questions which they wished to discuss. Several evenings were devoted to this. Upon invitation I addressed Mr. Heinrichs' school during one school period, taking as the subject a portion of a chapter of the first book of Samuel. In addition to these activities, two services of worship were held. Some of Mr. Heinrichs' pupils attended the last of these, but as the sermon was beyond their comprehension, a children's service was arranged to follow it.

     Leaving Eatonia on a Saturday morning, Mr. and Mrs. Erdman Heinrichs, Miss Anna Heinrichs, and I, motored to Benton, Alta., a distance of eighty miles. The trip was not without incident, owing to the condition of the roads as a result of heavy rains. Two sons of Mr. William Evens of Penetanguishene, Ontario, have made their home in the vicinity of Benton. Services were held on Sunday at the home of Mr. Nelson Evens. At this service the infant son of Mr. and Mrs. W. A. Evens was baptized, seven adults, including the party from Eatonia, being present. In the afternoon, some visitors arrived, and on learning that a minister was present, invited me to hold a service at their home. On this occasion, four adult strangers were present, and the sermon was given a missionary turn. Two reading and doctrinal classes were held at the home of Mr. and Mrs. W. A. Evens, and one missionary lecture, on "The Sacred Scripture or the Word of God," was delivered to an audience of sixteen adults and a number of children. Mr. Nelson Evens had invited his neighbors to his home for this occasion. Owing to the nature of farm work, the lecture did not begin until ten o'clock p. m., and the lecturer had decided to confine himself to a period of twenty minutes. But the attention was such that an hour elapsed before the lecture came to an end. There followed a very brisk discussion, which lasted for two hours, and it was two o'clock in the morning when the last of the guests took their leave.

     Morden is now the home of two former Rosthern New Church families, namely, the John Hamm and John Heinrichs families. Two services, two children's services, and two doctrinal classes, were held at the home of Mr. and Mrs. John Hamm, one service and one social evening at the home of Mr. and Mrs. Heinrichs. Miss Anna Hamm, who taught in the Toronto Society school last year, had done some preparatory work with the children, teaching them several Hebrew anthems, a Greek doxology, the creed, and several songs from the Hymnal. This made the children's service delightful, and was much appreciated on the part of the children.

     While at Morden I wrote to Mr. William Kornelsen, a student of the Writings for a number of years, to arrange to meet him. He is a teacher by profession, and was taking a summer course in the Manitoba University at Winnipeg. Thus it was possible for him to be present at the services held at the home of Mr. and Mrs. Fred Roschman. Mr. Kornelsen having declared his intention to become a member of the General Church, one doctrinal class was appropriately devoted to the discussion of the uses of baptism, and on the following morning, Sunday, he presented himself for baptism into the New Church. This brought to an end a very interesting summer in the Canadian Northwest.

     At every point visited, the advisability and use of forming an organization of all the isolated members of the General Church was discussed with much favor. Order in the ultimate is necessary for the reception of influx from the Lord. And if an organization could be effected which would place the isolated in some mutual relation to each other and to the General Church, there is no doubt but that both would be greatly benefited.
     HENRY HEINRICHS.

714




     LOS ANGELES, CAL.-On the evening of June 29th, at the home of Mr. and Mrs. C. P. Unruh, the Los Angeles Circle gathered to meet our visiting Pastor, the Rev. F. E. Waelchli, and to plan for his stay with us. It was a happy occasion, meeting again one who has so endeared himself to us, and who is so capable of bringing about a closer union in our work. After our plans had been formulated, Mr. Waelchli gave us a very interesting account of the General Assembly at Glenview, and added various personal messages and bits of news from friends in the other societies.

     The following Sunday, service was conducted by Mr. Waelchli. All our Sunday services during his stay, both for children and for grown-ups, were held at the home of Mr. and Mrs. Unruh, the classes being held at the homes of various members. On this first Sunday, we followed our usual form of service, but it was not long before our Pastor had us using the General Offices of the Liturgy with really good success for such short practice. Only those of the Church who are more or less isolated, as we in Los Angeles are, can understand the spiritual beauty of that first service. It is so easy to drift, so very difficult with our few scattered families to hold fast to the things entrusted to us when we left the larger societies and pioneered in this new country, where, on every hand, are the greatest challenges to our Faith. We hardly realized how great our struggle had been, until, on the morning of that first service, our Pastor brought us a dear message of the importance of the strength of our union, of the danger of eyes dulled to the evil that constantly attacks. Spiritually, we came very close together in that hour; new resolutions were born, and the realization of Divine protection gave new courage for the work before us.

     The classes would require a separate report. Such subjects as the "Story of Abraham," with its fine interior signification of the glorification of the Lord's Human, the study of "What the Soul is," and others, proved a vast stimulation to the mind, and brought forth many comments and questions, which, in turn, led to deviation from the original subject and opened new fields of thought.

     On Sunday, July 29th, a very instructive service was held for the children, preceding the rite of infant baptism. Mr. Waelchli gave the children a very clear explanation of the meaning of baptism, and grown-ups also found it a worth-while discourse. The first baptism to take place in this Circle was that of Flora Shirley Klippensteen, daughter of Mr. and Mrs. Peter Klippensteen.

     At the next class, Miss Alice Sheppard was baptized, the service being before the regular class. This baptismal service is one of the most beautiful memories of our Pastor's visit. Miss Sheppard had already proved herself our very good friend and an earnest worker, and it was with real joy that we welcomed her into the full blessings of the Church.

     Sunday, August 12th, will always be remembered by us. On that day, all the General Church members in Southern California, with the exception of two, gathered at the home of Mr. and Mrs. Emil Stroh, in Ontario, Cal., and we called it the "Little Assembly." Forty-one persons were present, including children. Mr. Stroh has a beautiful orchard; in California it is called a "ranch." Dinner was served under the trees; the ladies spared no effort in preparing this bountiful repast. Following the meal, we sang appropriate songs, and the Pastor called for informal speeches. "The necessity of mutual love among us:" "New Church Education;" "Preaching the Oneness of God, when outsiders inquire about our religion; "To read the Writings, because we find everything in them that is necessary for the life to come;"-these were the subjects dwelt upon by the various speakers. After this came the service. The latter part of the day was spent in amusement.

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When looking over the ranch, which is beautifully laid out, different groups were talking, children were playing, the young people dancing, all having a happy expression on their faces,-it gave one the thought that gatherings like this occurred in the other world. The impression of this gathering will always linger in our memory.

     On Sunday, August 19th, we reached the climax of events,-the regular morning service, and the administration of the Holy Supper to nineteen persons. We had with us, besides our full quota of members, Mrs. M. E. Bostock, of Bryn Athyn, and Miss Eleanor Lindrooth, of Glenview. Prior to the service the Pastor spoke to the children on the significance of the Holy Supper and the partaking of the bread and wine.

     Our last gathering, on the following Monday, was a social evening made lively with songs, old and new, and dancing. Mrs. Bostock and Miss Lindrooth were with us again, and when they had to leave before the evening came to a close, they were weighted down with messages for Bryn Athyn, Glenview, and Denver friends. Refreshments were served by the ladies-(as usual, they certainly cannot be beat!) All were sorry to reach the end of the program and the leave-taking of our friend and Pastor. When the moment was at hand, he spoke a few words of courage and cheer for the year to come, and expressed a hope that he might be with us again next year. Some one proposed toast to "Our Glorious Church," and then another to "Our Own Academy," and in a true New Church way our period of happy events with Mr. Waelchli came to an end-for this year.

     We are continuing our services as usual, but instead of using our old form of service, we are using the Offices of the Liturgy. Mr. Unruh conducts the service, and while a sermon is being read by one of the other members, he instructs the children.
     PETER KLIPPENSTEEN.

     DURBAN, SOUTH AFRICA.-We had a New Church Week at the same time the General Assembly took place in Glenview. There were several events we wished to arrange for, and we decided to have them all in the same week as June 19th, and invite our distant and isolated members to enjoy them with us. A good many responded to the invitation, so that it proved to be something in the nature of a Social Assembly. There was a good attendance at the opening banquet on the 19th at the home of Mrs. D'Arcy Cockerell. Our Pastor was toastmaster, and speeches were made by the Rev. Theodore Pitcairn, Mr. Melville Ridgway, Miss Champion, Mr. Buss, Mr. Eric Ridgway, and the Pastor himself. The subjects of the remarks were arranged on the Plan of building a church, and included such topics as "Laying the Foundations," "Building the Walls," "The House of Prayer," and "The House of Praise."

     The following night a Bridge Evening was held, and was a great success, both socially and financially. On Thursday, the 21st, the children gave an entertainment under the auspices of Theta Alpha, at the close of which the little actors made a presentation to the stage manager, Miss Viola Heath (as she then was). On Friday night we had a Bazaar to assist in raising funds for the Women's Guild. Everything sold well, and the result was a substantial addition to the treasury.

     The climax of this social week came in the marriage of Mr. Kenneth Ridgway and Miss Viola Heath, who suddenly decided not to postpone their wedding any longer. A ceremony at the Registrar's office on Saturday morning was followed by the service at the home of the Pastor, where all our services are now held. At the end of July, Mrs. Stanley Cockerell gave a reception in honor of the newly-married pair, which afforded the members of the society an opportunity to offer their congratulations and good wishes.

     A great event in the history of the Durban Society was the opening, on August 8th, of the first New Church Day School in this town. Several relatives and friends were present at the opening service, held in Mrs. D'Arcy Cockerell's home, where for the present the school occupies a detached room, which will be used as winter quarters when it rains, as it is possible to conduct classes out of doors in fine weather.

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We have begun with 9 pupils, in 5 grades. The name chosen is Kainon High School, with the motto, "In Usibus Felicitas," and the Academy colors, red and white. So far, the chief result of the enterprise seems to be increased happiness on the part of both teacher and taught, but we hope to report scholastic triumphs in the near future, and in due time to send over to Bryn Athyn worthy supporters of the Church and our dearly-loved Alma Mater.
     E. M. C.

     ARBUTUS, MD.-The Baltimore Society of the General Church has just held a very successful Local Assembly, with the Rev. E. E. Iungerich presiding as the Bishop's representative. On Friday evening. September 28, a feast of charity was enjoyed, at which Mr. Iungerich delivered an interesting address on the subject of "The Resurrection of the Body," which was followed by an animated discussion lasting until a late hour. The Men's Meeting on Saturday evening afforded an opportunity for the discussion of the relation of the episcopal office to the organized body of the Church. This subject proved to be of great interest to those present.

     For the service on Sunday morning, twelve persons came from Washington, D. C., this increase in our numbers filling the house of worship and greatly augmenting the sphere. The Holy Supper was administered to thirty communicants. After the service, the room was suddenly transformed into a dining hall, and during the repast Mr. Iungerich treated us to a delightful trip by his graphic description of Brazil, and of the conditions of the New Church there. Thus ended the first Baltimore Assembly, which we hope will not be the last.
     LEONARD L. K. BEHLERT, Secretary.

     TORONTO, ONT.-An interesting little function on September 6th was the "send-off" given to Mr. Douglas G. Brown on the occasion of his departure for Bryn Athyn, where he is attending the Academy Schools this year. A goodly number gathered around the festive board, with Mr. Frank Longstaff doing duty as toastmaster. Appropriate toasts were honored, and responded to by various speakers in their wonted "lucid and brilliant" style, in the course of which distinctive New Church education received the warm support and approbation of all present, either vocally or vociferously. The returned and returning boys spoke in the highest terms of their Alma Mater, and we sensed in some of the remarks the approach of great things, as we hope, from the "broadening out" policy which the Sons have before them. Our best wishes go with Douglas, who, as the son of Mr. and Mrs. C. Ray Brown, and the grandson of Mr. Charles Brown, is of the third generation of New Churchmen in Toronto.

     Our Day School is able to report the pleasant news of the addition of a new pupil, making the total enrollment 14. It is always encouraging to have addition rather than subtraction, even if the numbers are relatively small.

     The Forward Club has held its annual meeting, and made a good beginning for the year. The officers elected were: Mr. F. R. Longstaff, President; Mr. Arthur Carter, Vice President; Mr. Fred Longstaff, Treasurer; Mr. Albert Lewis, Secretary. During the refreshments which followed the business of the meeting, we had the pleasure of listening to an address on "The Dreamer" by Dr. Wallace Maclaren. The speaker viewed the doctrines from the standpoint of ideals, and indicated many interesting phases of their application which commonly escape notice because we do not reflect upon them. The Doctor received an enthusiastic welcome on this, his first visit to the Club.

     The Polyopera has revived after the summer's rest, giving a very enjoyable dance early in September.

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A week later, its President, Mr. Albert Lewis, celebrated his twenty-first birthday, and the Club gave a corn roast in his honor on the shores of the Dumber River, eighteen of the young people being present and having a merry time of it,-a gorgeous moonlight night, with the balmy air, affording just the right setting. At the dose of the evening, and before the return to the city, a birthday cake with 11 candles was produced, and many good wishes offered to Mr. Lewis.

     The first regular Ladies' Meeting of the season was held at the home of Mrs. Edward Craigie. About thirty ladies attended, and a very fine sphere prevailed. The Pastor addressed them on the subject of "New Contacts," and pointed out the many advantages to be gained from association with others. We should not neglect to mention a special Ladies' Meeting, held previous to the regular meeting at the home of Mrs. Thomas Smith, in honor of Mrs. Doering of Chicago, and as a welcome to our new teacher Miss Rhoda Ebert. On October 8th, there was the meeting of the Theta Alpha Chapter at the home of Mrs. Raymond Kuhl, the Pastor addressing them on the subject of "The Academy Spirit."

     Perhaps the most interesting event of the month was our first missionary service, on Sunday evening, October 7th, when the Pastor's address was on the subject of Marriage-Its Dangers, Its Rewards. With 111 persons in attendance, the chapel was filled, and with the choir trained by Miss Ebert leading, the music was magnificent; in fact, the whole sphere will long be remembered. This service did not detract from the morning service, when 86 attended. The missionary services are to held on the first Sunday evening of each month, t and we feel confident that, in the Divine Providence of the Lord, they will be the means of increasing our membership.
     K. R. A.

     REPORT OF THE VISITING PASTOR.-It was my privilege this summer to visit the circles of the General Church on the Pacific Coast, after an interval of two years. From the Assembly at Glenview, I went directly to Los ANGELES, arriving there June 28th for an eight weeks' stay. The Circle here consists of five families and one other person, with a total of 16 adults and 15 children. The families live far apart, from Long Beach in the south to San Fernando Valley in the north, a distance of forty-five miles. The meetings are generally held at the most centrally located home; but even this means a long distance for some to come; yet the attendance is always good. On several Sundays during the summer, all, old and young, were on hand. It seems hardly necessary to add that in this circle there is an earnest love for the Church and its Heavenly Doctrines.

     Every Sunday morning, excepting one, there was Sunday School, followed by service. The adults, as well as the children, attended the Sunday School. Two doctrinal classes were held each week, at which quite a variety of subjects was considered, generally such as were suggested by the members. Instruction was also given once a week to each of three groups of children, one at Los Angeles, another at Hollywood, and the third at Long Beach. There were also some special social occasions, two being Sunday afternoon and evening picnics at the ranch of Mr. and Mrs. Roy Davis in San Fernando Valley where all, and especially the children had a good time.

     Three days, including Sunday, July 22d, I was at RIVERSIDE, the guest of the Rev. and Mrs. L. H. Edmiston. Mr. Edmiston is the pastor of the Convention society there. On Sunday morning I addressed the Sunday School and preached at service. After service, most of the members remained to dinner, served in the basement of the church. This was followed by a meeting of the Arcana Class, an interesting gathering. During a considerable part of my visit I enjoyed the company of Mr. A. W. Manning, who is well known to the readers of the Life, and we had many discussions relative to the doctrine and life of the Church.

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In conversation with Mr. and Mrs. Edmiston, I told of my giving the Memorable Relations in story form to the children at Los Angeles. They were much interested in this, and invited a number of children to their house that I might demonstrate this work. The first Memorable Relation in Conjugial Love was given. The interest of the children was held, and the Edmistons expressed their pleasure in what was presented, and in the manner in which it was done.

     Two visits were made to ONTARIO, CALIFORNIA, forty miles from Los Angeles, where there are nine adults and seven children associated with the General Church. At the first visit, services were held on Sunday evening, and on the following day a children's class. It was delightful to find the children well instructed and full of questions, the result of the able work done by Mrs. Emit Stroh. In the evening we had doctrinal class. The second visit was when nearly the entire Los Angeles Circle went out to spend a Sunday. This was one of the most delightful gatherings I have ever attended. We can believe that in it was the promise of the future California District Assembly of the General Church. All present so regarded it. These Southern California General Church people are surely optimistic. They speak with full assurance of their coming growth and progress. They are certain that, by and by, they will have a resident pastor. After the gathering I remained for two days, on both of which instruction was given the children. On Monday evening there was a service, including the Holy Supper. On Tuesday evening there was class.

     To return to Los Angeles: Several visitors were with us during the summer, namely, Mrs. Howland, of Denver, Mrs. Bostock, of Bryn Athyn, and Miss Eleanor Lindrooth, of Glenview. It was a great pleasure to have them with us.

     All too soon came the dose of my visit. The eight weeks went, we knew not where. The farewells were said; and though there was a touch of sadness, yet most manifest was a confident looking forward to the work to be done during the year, until another summer brings its feast of good things.

     Next I went to GARLAND, CALIFORNIA, across the bay from San Francisco. Our circle here consists of the Bundsen and Jordan families, and two persons besides. Here, as at Los Angeles, we had the pleasure of having Mrs. Howland with us. The many friends of the Rev. and Mrs. L. G. Jordan in the East will be pleased to hear that they are enjoying a happy old age. Mr. Jordan, who was very ill when I saw him two years ago, has to a great extent recovered, and came to a number of our meetings. Mrs. Jordan still manifests much of her old-time activity, and at one of our services officiated at the piano, playing with firmness and vigor. Mrs. Howland also rendered this service, on another occasion. Two Sunday services were held in the evening, and the Holy Supper was administered to eight communicants. Five doctrinal classes were held, all at the home of Mr. and Mrs. Bundsen, excepting one at the Jordan home. There was but one child to instruct, and this was done on several afternoons. It would not generally be considered worth while to give so much attention to one child, though as much effort would be made to meet and talk with one adult manifesting some interest in the Church. But is not a child of New Church parents a far more hopeful field of evangelistic work? The children must receive our care; one child must receive it; although other work of evangelization must also be done. On the first Sunday in Oakland, I attended services in the morning at the Lyon Street Church, SAN FRANCISCO, and heard an able sermon by the Rev. John Hunter, of Los Angeles. On the second Sunday it was my privilege to fill the pulpit of that society, which is at present without a pastor.

     PORTLAND, OREGON, was the next place visited. Here there are four members of the General Church. During my stay of one week I was the guest of Mr. and Mrs. John Teuscher, members of Convention.

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Mr. Teuscher was led to the Church by an uncle of mine, whence followed our acquaintance and friendship. Our four doctrinal Classes were held at their home. The services on Sunday morning, including the Holy Supper, were at the home of Dr. and Mrs. F. C. Frazee. We had with us on this occasion, and also at some of our classes, Mr. P. K. Johansen, a General Church member residing in Seattle, who was the guest of the Frazees. His active thought along doctrinal lines, and his many questions, contributed greatly to the interest of the meetings. I spent part of the day with the Rev. and Mrs. W. C. Reece, and they attended one of our doctrinal classes. It was a pleasure to see again these friends, whose hospitality I had enjoyed throughout my visit two years ago.

     During the time I was at Portland, I made a trip to SILVERTON, OREGON, where reside Mr. and Mrs. John Hiebert, at whose former home in Chaplin, Sask., Canada, I had spent so many pleasant days. Their two oldest children were instructed, and in the evening we had doctrinal class.

     From Portland I went to LA GORANDE, OREGON, Where there is a small circle consisting of members of both the General Church and the Convention. Services were held on Sunday. There were also two doctrinal classes, which were exceedingly interesting, many questions being asked, and a strong affection manifested in learning to know the path of life. Three missionary lectures were given, at which a number of strangers were present. Here I again made a side-trip to BARER, OREGON, where reside Mr. and Mrs. George Blake. Mrs. Blake, formerly Miss Minna Crandall, attended the Academy Schools while I was a student there. Besides the Blakes, there are two other New Church people at Baker. Two doctrinal classes were held, at which several strangers were present, and much interest was shown. A Jewish gentleman was present, and seemed impressed by what was presented; and our principal topic was the Divinity of the Lord.

     Traveling on, I stopped two days at WALLA WALLA, WASHINGTON, where live Mr. and Mrs. E. R. Pribilsky, three adult sons and two adult daughters, all devoted to the Church and the Doctrines. A most delightful class was held. The desire was mutual that the visit another year may be longer.

     The last place visited was SPOKANE. WASHINGTON, Where for many years the General Church has had a loyal circle, under the leadership of Mr. Emil Hansen. There are here three General Church and two Convention families, who meet together. On our first Sunday, services were held morning and evening, each time with an attendance of eighteen, including six young people. During the week following, there were three doctrinal classes, with an average attendance of fifteen. The service on the second Sunday opened with the baptism of a mother and her five little boys. All present were deeply affected by the ceremony. After the sermon, the Holy Supper was administered to fifteen communicants. A final doctrinal class was held in the evening, and by request the subject of Evolution was taken up. The errors of that theory were shown, and the New Church doctrine of creation, as given in the Writings, and further set forth in Swedenborg's philosophical works, was presented. Questions led to a consideration of the false ideas now taught in the High Schools and Universities, where not only Evolution, but also Unitarianism and the doctrine of an impersonal God, are taught; that is, God as some force, influence and quality. The class lasted two hours, and while all were deeply interested, it was especially pleasant to note the affirmative attitude of the young people, most of whom had received the usual false instruction in High School, knowing it could not be true, but lacking definite ideas to take its place.
     F. E. WAELCHLI.

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NOTICE TO SUBSCRIBERS 1923

NOTICE TO SUBSCRIBERS       H. HYATT       1923




     Announcements.




     In order to prevent delay in your receipt of New Church Life, a CHANGE OF ADDRESS must reach the undersigned not later than the 20th of the month preceding that for which the new address is to apply. When forwarding such change of address, please give old and new address in full, and write plainly, specifying whether Mr., Mrs., or Miss.
     H. HYATT,
          Business Manager.

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READING THE WRITINGS-A JOY! 1923

READING THE WRITINGS-A JOY!       K. R. ALDEN       1923

     
NEW CHURCH LIFE
VOL. XLIII DECEMBER, 1923 No. 12
     Too often we hear of the duty of reading the Writings. Far too frequently the sentiment is expressed that upon the shoulders of every true-New Churchman there rests the responsibility of going to the Writings for himself. This sentiment seems to me to have come about because the Church has wandered somewhat from its first love. Perhaps it has become too much absorbed in the politics of church government, or in the details of raising funds, and of administering New Church education. The burden of scholastic technique sometimes absorbs the energy which would otherwise be given to a loving companionship with the Writings themselves. To speak of the duty of reading the Writings is as absurd as to speak of the duty of drinking a glass of cold water. If a man is either spiritually or naturally thirsty, there is no duty involved in either case. Reading the Writings is not a duty-it is a joy! And those who read the Writings merely from a sense of duty will rarely find the joy that is hidden in them. Such persons are, perhaps, rather to be pitied than encouraged.

     If it is true, as has been stated in many public gatherings, that our people are reading the Writings less than they did twenty-five years ago, the cause for this does not reside, I think, in any diminution of the sense of duty. I do not believe the founders of the Academy and of the General Church read the Doctrines from any mere sense of duty. That will never carry much momentum with it. The cause is more deeply seated than that, if it be true that there is a general slowing up in the direct contact with the Writings. The real reason why people do not read the Writings is because the thirst is not there.

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There is not the love of it.

     There are two main reasons why man is not thirsty for water, in a natural sense. First, he has drunk too deeply; secondly, he is drinking other drinks. Correspondentially, the same two reasons apply to the thirst for the Writings. On the one hand, you will find the young folks exclaiming, "O I have heard that all my life!" They think that they have already drunk too deeply. On the other hand, you find people engrossed in the latest books of science, literature, art and education. They are drinking elsewhere. Either of these causes will produce that peculiar psychology which can only conceive of reading the Writings from a sense of duty. To such persons, the Writings are in fact, distasteful, and the period spent with them is distinctly one of sacrifice, which is ended with a sense of relief that it is over, when they are once more free to get back to the things they love. It is very much like saying the Lord's Prayer merely because we think we ought to say it, not because we feel by it a connection established with heaven itself.

     You could never convince a man who was not thirsty that it would be good for him to take a drink. If, instead, you took him out for a five-mile walk in the hot sun, you might create a thirst in him, without even mentioning the subject. So with reading the Writings. The thirst can only be produced by a profound realization of how little of the Writings we really have in ourselves, how slender are the threads of truths that support our mental conceptions, and, in contrast the gigantic proportions of the truth which is in the Writings. From seeing dearly what we lack, a sense of ignorance is developed which is akin to thirst; and as he that thirsts longs for that which will allay his thirst, so there is born an eager desire for the Writings,-a real hunger and thirst for them. Is it joyous to drink when one is thirsty? Yea, verily. So when one longs to know what alone the Writings can teach him, he goes to them for his daily reading with a feeling that this is the desert-hour of life. He cannot be kept from them. They become what they should be, his "first love!"

     Now to those who love to read the Writings, to those for whom this part of life is connected, not with onerous duty, but with a sense of joy, a few words may be said as to how the joy may be increased.

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The mind should be in the attitude of absorbing the ideas read. Thus there must be a peaceful sense of rest, and no sense of hurry in the task. The passages encountered which are profound and searching in character should be pondered and weighed. Perhaps a pencil and paper will help, by means of which the thread of exposition may be kept before the eye. Above all, there should be the desire to understand what is read. The quantity read makes little or no difference. It is better to read and think about a single sentence, until it glows in a light of its own, than to read pages, and not get the gleam of spiritual truth shining through the letter. To one who approaches the task in this spirit, the word "duty" will soon be rubbed off, and its place filled by the word "JOY."
     K. R. ALDEN.
WORD OPENED 1923

WORD OPENED        W. F. PENDLETON       1923

     (Delivered on the fourth anniversary of the Dedication of the Cathedral, Bryn Athyn, October 7, 1923.)

     "And after these things I say, and behold, the temple of the tabernacle of the testimony in heaven was opened." (Revelation 15:5.)

     The Apocalypse, or Book of Revelation, treats in its spiritual sense of the Lord's revealing Himself in His Divine Human as the one God and Savior of the world; of the performance of the Last Judgment by Him; following this, of the formation of the Christian Heaven, and of the descent from that Heaven of the New Church signified by the New Jerusalem;-events unrecognized in the world's history, but still exercising an immensely more potent influence in the doings of men, of nations, and of churches, than any other influence whatsoever. All this, though unseen and unknown to the natural mind of man, is clearly taught in the internal or spiritual sense of the Word, as now revealed, and is distinctly referred to in the opening words of the text, 'L And after these things."

     "These things" have already been treated of in the earlier chapters of the Apocalypse, as set forth in the two works, the Apocalypse Revealed and the Apocalypse Explained.

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"These things" have been revealed, have been explained, in the two works mentioned, setting forth what is contained in the spiritual sense of the Apocalypse from beginning to end, revealing that the Lord Jesus Christ is God Himself, that the Trinity of God is in Him, in His own Divine Person, that He has made His second coming, that He has executed the Last Judgment, that He has formed a New Heaven in the spiritual world, called the Christian Heaven, and that He is about to establish a Church on the earth, which is to be a New Christian Church, called the New Jerusalem. All this is treated of throughout the Apocalypse, and is signified in the words of the text, "And after these things I saw, and behold, the temple of the tabernacle of the testimony in heaven was opened."

     When John says in the Apocalypse, I saw, the meaning is that he saw in spiritual vision, his spiritual sight being opened. He saw not the objects of the natural world, but objects in the spiritual world, all of which were representative of the Divine things of the Lord, which were to be revealed. In this case, John saw "the temple of the tabernacle in heaven laid open," representing that what had hitherto been concealed was now to be revealed, namely, the spiritual sense of the Word. By the "temple" is meant the Divine Truth proceeding from the Divine Love, and hence it is called the "temple of the tabernacle;" for the " tabernacle " is the Divine Love. That the Divine Love is now to reveal itself by the Divine Truth is also meant by similar words, (chapter 21:3), "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God."

     These words speak, as does the text, of the Second Coming of the Lord, when He will reveal Himself in the spiritual sense of the Word as the only God of heaven and earth. Thus we see that the text proclaims a new revelation of the one God to men; hence John saw the temple of the tabernacle of the testimony opened in heaven. It had been closed, but now it was to be opened. By the "testimony" is also meant the Word, and it is so called in many passages of Scripture,-so called because it testified concerning the Lord God the Savior, and of His coming into the world, and now of His coming anew, revealing Himself in the spiritual sense of His Word. This, in a summary view, is what is meant when John, Apostle and Prophet, says he saw the temple of the tabernacle of the testimony opened in heaven.

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To open is to reveal that which had been hitherto concealed, that which had been known in heaven, but not known to men on earth. But men were now to know what the angels know, and thereby prepared while still in the world to dwell with the angels after death.

     In the inmost of the tabernacle, with the Israelites in the wilderness, was the ark containing two tables of the Decalogue; and because of those two tables in the ark, the tabernacle is called the "tabernacle of the testimony;" for the Decalogue and the entire Word testifies that the Lord Himself is the Word which is God. "In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word was made flesh, and dwelt among us." (John 1:1-14.) All revelation bears testimony that the Lord our Savior is the Word which is God. And in the degree that we receive the Word, and enter into the spirit of the Word, we become testimonies of its truth, bearing testimony or witness, confessing the truth before men, both in our individual capacity and in concert with others-that our Lord is God Himself and the one only object of worship to angels and to men. Such confession is worship and establishes worship, justifies worship, and makes worship in its place essential. In worship both the eye and the mind must see, the eye representatively and the mind spiritually. When the mind sees God, sees God in His Word, and the eye sees the things which represent Him, then worship is full, and the church exists.

     We are told that Moses was commanded to build a tabernacle after the pattern of one shown him in a vision on the mountain. (Exodus 25:40.) What was shown was an actual tabernacle in a society of heaven; for, as we read, "A copy of the Word, written by angels inspired by the Lord, is kept in every larger society of heaven in its Sacrarium, in order that the Word may not be changed elsewhere in any point." (S. S. 72, 73; A. R. 669.)

     John saw in vision, as Moses saw before him, such a Sacrarium in a heavenly society, in which the light was like that of a flame, as was also shown to the Revelator for the New Church. A Sacrarium is not, as has been supposed, an ark or chest, but a chamber or room, made worthy to be the containant of the Word which is the Lord; and wherein the opened Word may be seen by all the worshipers present in the temple or house of God.

     In this building, dedicated four years ago, we have endeavored to reproduce some image or suggestion of the Sacrarium seen by Moses in representative vision on the mountain, seen by John in similar vision on the Isle of Patmos, and seen by Swedenborg both in representative and in rational vision.

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He saw with his eye, and saw with his understanding, in order that we also may see with eye and understanding. And may this Sacrarium, with its altar and copy of the Word, be to us, and to all who are to worship here in time to come, a perpetual inspiration to fulfill what it represents, to fulfill its use in mind and life.

     For a representative is a use. And what is the use of this representation to us? It is to inspire worship,-the confession of the Lord from the heart,-the Lord, who is the Word, who is in the Word, and now appears in His opened Word as our God and Savior, telling us that if we acknowledge Him in understanding and will, in thought and affection, and bear testimony in obedience of life, the way of salvation is before us,-eternal rest, eternal use n the heaven of His angels, and there to sing with them the song of Moses and the Lamb, "Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou alone art holy." Amen.
CHRISTMAS TALK TO YOUNG PEOPLE 1923

CHRISTMAS TALK TO YOUNG PEOPLE       ALICE E. Grant       1923

     We are all now caught in the sphere of Christmas. Strange as it may seem, we cannot make that sphere come. It is beyond our control. And the sphere that comes this year is different from the one that came last year, and from the one that will come next year. In fact, no two Christmases could be alike; for the spirit is an ever-changing one, although the cause is always the same. The Christmas spirit existed long before the Lord was born on this earth. It came with the Lord's gift of life to man, the most sacred and precious gift ever given, and one that He gives anew to each creature that is born,-life and with it freedom to live that life as one chooses.

     The older one becomes, the more he will realize the preciousness of that great gift of life itself, if he preserves in order the gift that came with it-freedom. We speak and think much of freedom, of the freedom which has been so dearly bought for the world by the blood and suffering of mankind; and there is more of a heart-thrill when we sing our nearly two-thousand-year-old anthem of "Peace on Earth, Good Will to Men."

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Yet this song, when sung for the first time by angel voices into the ears of suffering mankind, did not mean that a great battle-had then been won, but that a great battle had begun. It is an old, old story. Why was it necessary for the Lord to assume a human form, to come upon this earth and live among men, that they might be freed from their evils?

     When man was created in the image and likeness of God, he looked to his Creator for guidance and help in all that he did. He loved the Lord for the precious gift of life and freedom. He saw in everything around him in expression of the Lord's thought and love for him; and his heart throbbed with joy, and his lips sang praises of thanksgiving-spontaneously. He did not, as we must now, make himself love and praise God. His whole life, like an unclouded mirror, reflected the image and likeness of his Maker. Then, because man was not infinite, but finite, he began to love and think of all the beautiful gifts which the Lord, in His desire to make men happy, had showered upon them. They were wonderful gifts, fresh from the hand of the Creator Himself. There is little wonder that man looked upon them with pleasure. Everyone had as many as he needed, and at first all that he wanted; for he wanted only what the Lord saw was for his good. Later, his thoughts dwelt longer on the gifts, and on the delights they gave him, and less upon the One who gave them. He did not do this, premeditatedly; but he was human, and had been given freedom, and the human loves natural things. He was the child of the world. It was not a wrong thing at first, just as children do no wrong from deep purpose. When he ceased returning daily and hourly thanks for his gifts, he began to think more of the gifts themselves, and less and less of their Giver, and even to desire what his neighbors had, seeing in their gifts greater beauty and use than in his own. At length he began to think only of the gift. He loved it for itself. He loved the gift, and forgot the Giver. He was no longer grateful, but covetous of what was not his to keep. The serpent had crept into the Garden of Eden. As yet the serpent was not cursed-not until man, again looking at hi, gifts, was no longer satisfied with them, but desired that those of his neighbor should be added to his own; indeed, so coveted for himself all the good of the world that he was willing to destroy others to gain them,-and thus put himself and his own desires in place of the Lord and His desires. Then was the serpent cursed to crawl upon the earth, and to eat the dust of the ground.

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     Such was the fallen state of man when it became necessary for the Lord to be born into the world to fulfill the prophecy that followed the curse upon the serpent, "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." No nation was looking to Him for guidance, or with gratitude for His mercy and loving-kindness. All thought was now for the natural gifts which the Lord still showered upon man; all thoughts were, through these gifts, looking to the world; or, because of the base desire to use these gifts for self, even to take life in order to possess them. Love to the Lord and the neighbor was sick unto death. Love of self and the world reigned in its stead. "He saw, and there was no man, and wondered that there was no intercessor; therefore His arm brought salvation unto Him, and His right arm sustained Him." (Isaiah 59.)

     I shall not tell you here the Christmas story of how the Lord came into the world. It is familiar to you all, and you also know His life of love to mankind while He lived here, and His supreme sacrifice, that man might be delivered-if he would-from the power of hell. But I want to speak of the second birth,-the second coming which the Lord made into this world,-and the reason for it, and how wonderful it is. You are old enough to know and love that story, too. It is one with the first story, but is not always told with it.

     Why was it necessary that the Lord should make a second coming, and in the way that He did? Because men had again ceased to love Him; again they were merely loving the gift of life, forgetting its Source. Scandalous things were being said in regard to His first coming. Men were again closing the gate to heaven which He had opened to them. It was essential that He should show them the truth about His coming, show it so clearly that they could not deny it, or profess that they could not see it, because they did not want to see it. The Lord did this by entering into the "upper chamber" of the mind of a great man, which chamber He Himself had most carefully prepared, that it might be ready to receive Him. There He dwelt, and taught this man. And this man sat at His feet, and wrote down His Divine teaching, and then went forth with the message to the world.

     So now, when men want to see the Lord, they must make ready an "upper chamber," and go there, as did Sir Galahad of old.

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And after preparation, by study and prayer and deeds of repentance, the Lord appears to them, as He did to Swedenborg, and they see Him in vision through His new Revelation, through "His cup of truth, filled with the wine of love,"-the Holy Grail! But it is not as a Babe that they see Him, but in His Glorified Human. And having once seen Him thus, in this "upper chamber," they will never again doubt that He lives, or that in Him they, too, "live and move and have their being." And when Christmas comes, they will seek Him there, and bring their precious gifts,-given by Him to them, and which have increased in value through their use, as the five talents that were increased to ten. And they will hear His voice, saying, "Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy Lord."

     The Lord could not have been born again into this world unless He had been born here before, any more than you can be reborn, until you have had your first birth. As the Lord's first birth was visible, both to angels and men, so your first birth is visible to angels and men. As His second coming was not seen of men, but was seen by angels, so only He and the angels know when He has come to you. For His second coming is an individual coming to every man. And unless, in your hearts and minds, you have made a room for Him to be born in, it may be necessary, as at His first coming, that He be born in a stable. And in His second coming you, too, are born again. "Except a man be born of water, and of the spirit, he cannot enter into the kingdom of God." You must make room for Him in your inner chamber. That is where the Lord must be born in His second coming.

     And we alone keep the vigil at His birth, supported by the angels. We, too, like Sir Galahad, may have the Vision of the Holy Grail. And after we have seen the vision, the angels will sing to us a new song of peace. We will love the old song, but it will have a new meaning. Again we will look to the Lord, as did the man in the new creation, with a great love for Him and for all His gifts. We will love His gifts, because of the Giver. We will love the neighbor, because of his uses; we will see in him but another expression of the Lord's love for us. Our family and friends will be dearer, and Christmas each year will have a sweeter meaning, a stronger sphere.

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Our service of worship will be most precious and delightful, and the vision of the Glorified Lord will shine there in the wonderful radiance of the sun of heaven. And we shall feel with the children an added joy, in the sphere of their innocent love for the Lord born as a babe and laid in a manger, announced by the heavenly host to the shepherds, and to those in childlike states in the world.

     Later we will come into the states of neighbor love, which we express in gifts. And as we see these gifts, whether small or great, we will not regard them from their intrinsic value; nor will there be any note of discontent, of unhappy comparisons; for in looking at the gift, we shall see in it the love of the giver, just as in looking at the gifts God gives us,-the most precious of all gifts,-we shall see the Giver,-the great and only Giver, our Lord and Savior.
     ALICE E. Grant.
SIGNS OF MAN'S CONJUNCTION WITH HEAVEN 1923

SIGNS OF MAN'S CONJUNCTION WITH HEAVEN              1923

     "No one can be conjoined with heaven, thus with the Divine, except by such things as are of the Word and thence of the Church. A man who is not in these, no matter how morally, that is, sincerely and justly, he lives, still has no conjunction with heaven. The reason is, because man becomes spiritual solely by the things which are of the Word and the Church; and all who are in the heavens are spiritual. To become spiritual is not only to know those things, and to speak of them, but also to be affected by them, thus to live according to them. A man's life according to the things of the Word and the Church, and for the sake of them, is what makes him spiritual; then for the first has he conjunction with heaven. But if he do what is sincere and just for causes in the world, such as gains and honors, and on account of the civil laws, he does not become spiritual, because the end for which he acts is worldly and bodily, and his justice and sincerity derive thence their existence and essence, which is not spiritual, but worldly and bodily. It has been made certain to me by much experience that they who have not acquired spiritual life for themselves, by goods and truths carried into life, are not received into heaven, because they have no conjunction, but that they are rejected. This, too, everyone may see by intuition from natural light alone, namely, that no one can be conjoined with the spiritual, thus with the angels, unless he be spiritual; and that no one can become spiritual, except by the goods and truths of the Church; also, that knowing those things and talking about them is not spiritual, but living according to them, because nothing enters into a man but what is of his thought from affection or love.

     "To these observations must be added, that no one can become spiritual unless he acknowledge the Divine of the Lord. Everyone must know his God, in order that he may be conjoined with heaven; for the Divine of the Lord is what makes heaven. Wherefore, the first of the Church is to acknowledge the Divine of the Lord, and that without Him there is no salvation." (Spiritual Diary 5933.)

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SOME QUESTIONS ANSWERED ON THE TRUE NATURE OF THE INFALLIBILITY OF SWEDENBORG'S THEOLOGICAL WRITINGS 1923

SOME QUESTIONS ANSWERED ON THE TRUE NATURE OF THE INFALLIBILITY OF SWEDENBORG'S THEOLOGICAL WRITINGS       Rev. ALBERT BJORCK       1923

     (A paper read before the New Church Club, London, England, 1923. The letter containing the questions to which Mr. Bjorck presents an answer did not accompany his paper when sent to us, but its nature will be evident from the context of the reply.-EDITOR.)

     In rising to attempt an answer to the questions in the letter you have heard, I desire to say, first of all, that in this, as in so many other difficulties that present themselves for solution in this life, the manner in which one man solves them, however satisfactory it may be to himself, cannot be expected to satisfy everybody else who is aware of the same difficulties. In fact, I think that each individual will have to solve them for himself. But the presentation of one man's way of solving them may be of great aid to others, as it may present thoughts and considerations that have escaped their notice. I shall not be at all surprised if many here, after hearing what I have to say, remain unsatisfied; I should, indeed, be very much surprised if it should prove not to be so.

     I have not had the great privilege of being educated and trained for the ministry at the best New Church educational institution that exists in the world at present. I refer, of course, to Bryn Athyn. If I had, I should probably have been helped to overcome the difficulties the Writings have presented to me in an easier, if somewhat different, way. But I have nevertheless been able to withdraw from the same doubt-inspiring sphere and influence which evidently is felt by the writer of the letter in which the questions before us are put. And it is possible that a statement of the considerations through which I have come to an unreserved acknowledgment of the Divine authority of the Writings may help some of those who are still under that influence, and who as a consequence are more or less prejudiced against Bryn Athyn, its methods, and the presentation of the authority question by some of those educated there.

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     The solution of the questions put by the writer of the letter, as well as of many other questions of far greater importance, and involving far greater difficulties, seems to me to depend almost entirely on the question of how we are to determine whether a statement found in the Writings, seemingly contradicting known facts, is connected with the doctrine itself in such a way that its veracity may be said to be challenged by the known facts? The writer of the letter has asked this question, and it involves another: What is properly to be denominated a doctrine? On the answer to those two questions, I think the whole of our understanding of the Writings and their authority depends.

     II.

     In trying to determine what statements of the Writings should be regarded as doctrine revealed by the Lord, we have, of course, to turn to the Writings themselves; and the answer we there find will also furnish the answer to the first question asked in the letter: "To what extent may infallibility be predicated of the statements made in the Writings?"

     In H. D. 251, it is said: "Since man lives after death, and then to eternity, and since a life awaits him according to his love and faith, it follows that the Divine, out of love towards the human race, has revealed such things as will lead to that life, and will conduce to man's salvation. What the Divine hath revealed is with us the Word."

     The truths about life eternal, revealed for men's salvation and spiritual growth, involve all the laws of that life, and knowledge of the source of that life,-the Lord our God. They involve knowledge of the laws of creation, the nature of man, his will and understanding, the internal and external man. They involve knowledge of how the internal and the external, the spiritual and the natural, are related to each other, the intercourse between them, and consequently the intercourse between the heavens and the church on earth; and of the causes that might disturb the true order of this intercourse, and their removal. In a word, they involve all the Subjects found in the list of contents of the work called The New Jerusalem and its Heavenly Doctrine.

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     These truths ramify into a great many details, a knowledge of which is necessary to the true understanding of the more general doctrines, and necessary to the perfection of life with the angels in heaven and with men in the church on earth; and they are all revealed in the different works written by the Lord's Servant.

     For further confirmation of this, I will remind you of the statement in Invitation 41: "No one has the Lord present with himself, unless he knows His quality. This quality the truths of the Word make manifest. . . . Qualities are of two kinds, one belonging to the knowledge concerning the Lord Himself, that He is the God of heaven and earth, the Son of God the Father, one with the Father, that all things of the Father are in Him,-in a word, that He is the Human of God the Father. The other kind belongs to the knowledge of those things which proceed from Him; and the things that proceed from Him are Himself; as, for instance, those thing which He teaches concerning charity, free will, repentance, regeneration, the sacraments, and very many other things. These things also make up the idea of the Lord, because they are from Him."

     All the truths proceeding from the Lord for the creation of a heaven from the human race, and giving knowledge of the Divine order of life on all its various planes, are contained in the Revelations to the Jewish and the First Christian Church, but most of them were hidden within significative or representative symbols, Which men of those times could not understand. In other words, although contained in the Word of the Lord, they were not revealed to the men of those times.

     They were all made manifest by the Lord to Swedenborg in the spiritual world, and, therefore he could also see them revealed by the Lord in the Word given to the Jewish and First Christian Churches. The declaration made by the Lord's servant himself is, that he was introduced into the Spiritual world that "I might know there what heaven and hell are, and that, immediately in light from the Lord, I might imbibe the truths of faith, whereby man is led to eternal life." (Invitation VII.)

     From this and similar considerations, I have concluded that the statements of the Writings which, in connected series, serve to give men knowledge of the quality of the Lord, and of the things that proceed from Him, and their operation, are properly statements of doctrine. They have Divine authority because they reveal to us Divine Truths.

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In these truths, or revealed doctrines, Divine authority resides, because "the Lord is doctrine itself, since everything of doctrine proceeds from Him, and everything treats of Him; for everything of doctrine treats of the good of love and the truth of faith. These are from the Lord, and therefore the Lord is not only in them, but also is both the one and the other." (A. C. 5321.)

     Such statements are Divine Truths revealed to those who will be of the Lord's New Church, and they are, therefore, His Word to us; and consequently they are "infallible" for the purpose they were revealed, viz., to lead men to the life of heaven, if men receive them and use them for that.

     III.

     This, to my mind, is the answer to the first question propounded by the writer of the letter. But before I leave that phase of the subject, I want to point out that in the Writings are to be found statements which must be regarded as doctrinal, and which yet, if they are not seen in their proper connection with other statements, may convey a fallacy instead of a truth to the reader. In other words, the genuine truth in the Word of the Second Advent may be misinterpreted by men, and thus become falsified. If it were not so, there would be no serious differences among professed New Churchmen with regard to their conceptions of the Writings themselves, or with regard to the doctrines they teach. The Word of the Second Advent has this in common with the Word to the Israelitish and to the First Christian Church, and for the same reason, namely, that it has an external as well as an internal sense.

     This is explicitly stated in H. D. 252, Where we read: "That which is from the Divine comes down through the heavens even to man; wherefore, in the heavens it is adapted to the wisdom of the angels who are there, and on the earth it is adapted to the comprehension of men who are there. For this reason, there is in the Word an internal sense, which is spiritual, for angels, and an external sense, which is natural, for men. By this means, there is conjunction of heaven with man through the Word."

     The external or literal sense of the Word of the Second Advent is unlike the literal sense in the Old and New Testament Scriptures in this respect, that the truths from the Lord are not hidden under significations or representations, but are made manifest directly or immediately in the human language that reveals them to men on earth.

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The Divine Truths imbibed by Swedenborg immediately from the Lord in the spiritual world had to be published by him in the natural world where men are, in order to be revealed to them. Thereby they became clothed in the multitude of statements which we are more or less familiar with, and which are the literal sense of that Word, even though that sense is adapted to men's rational understanding.

     The statements of the literal sense can easily be misinterpreted, by those who take pride in their own intelligence. Natural prejudices and traditionally held conceptions may prevent others from seeing the true interrelation between some of these many statements; and, as the faculties of the spiritual-rational mind are but gradually developed, they will always, as long as men live on earth, present difficulties to the understanding. Those, however, who preserve an affirmative spirit will be led by the Lord to a constantly fuller and more interior understanding of the Divine Truth revealed through the statements of the natural language, which is the external natural form in which the Divine Truth comes down to earth.

     Among the statements to be properly denominated doctrinal, I also include those which seem to some readers to be made by the revelator himself concerning doctrine, or about doctrine, and which, therefore, they do not think are revealed from the Lord. I also include another class,-statements which refer the reader to what has been said in another of the works. All such statements serve to lead men to see the necessity of understanding the truth revealed. In one way or another, they direct and lead the mind of man to the Divine Truth, and therefore "conduce to man's salvation."

     IV.

     Keeping these general considerations in mind, I have found it comparatively easy to approach the difficulties raised by still another class of statements found in the Writings. I mean the statements regarding natural things, adduced as confirmations or illustrations of doctrine, some of which seem to be conflicting with our present-day knowledge of natural facts, and which, therefore; seem to some minds to nullify the Divine Authority of the Writings.

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     Such a statement is referred to by the writer of the letter in his first detailed question, namely, the statement in A. R. 907, where it is said that the aerial atmosphere does not exceed 30 furlongs in height. The writer continues, "Now, today it is an established fact that the atmosphere does exceed that height. What, then, about the authority of the Writings? "

     In answering that question, we want first of all to ascertain whether Swedenborg himself says anything concerning the reason why statements of natural things have been made in the Writings.

     In the Doctrine of the Sacred Scripture, it is said: "That many things in the sense of the letter are apparent truths, having genuine truths hidden within them, and that it is not hurtful to think and to speak in accordance with such truths, but that it is hurtful to confirm them to such a degree as to destroy the genuine truth hidden within, may be illustrated by an example in nature, which is presented, because what as natural teaches and persuades more clearly than what is spiritual." (No. 95.) The illustration he uses is that of the sun, which appears to revolve around the earth, while the truth is that the earth revolve around the sun. It is evident that this illustration helps the natural thought of man, reading the doctrine it illustrates, to understand that doctrine and acknowledge it as a Divine Truth. Nowhere in the Writings is a natural fact, or what Swedenborg regarded as a natural fact, used in evidence of a doctrinal truth, but only as an illustration or confirmation to aid the understanding of the genuine truth revealed, which always is spiritual.

     With regard to the passage in A. R. 907 about the atmosphere, it is connected with the doctrinal statement "that all things (of the New Church) are from the good of love; because the 'length,' which signifies the good of love, comes first; and the 'breadth' is equal to it, and this is like the 'length,' as also is the 'height.'" Then follow these words: "On any other ground, what would it mean that the height of the city is 12000 furlongs, thus rising immensely above the clouds, yea, above the aerial atmosphere, the height of which does not exceed 30 furlongs." (A. R. 907)

     It is quite evident that this statement is not made as an evidence of the truth of the explanation of the spiritual sense, of even as a confirmation of it; but it is introduced to show to the natural reason of man the absurdity of taking the statement in the Apocalypse, concerning the length, breadth and height of the city, according to the letter.

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It certainly serves that purpose, whether or not the height of the atmosphere as there given coincides with the fact as now known.

     But the question seems to imply that an acknowledgment of the Divine authority of the Writings involves the acknowledgment of the statements of natural things found in them as of Divine authority. Personally, I refuse to admit that. The authority of the Writings rests on the authority of the truth revealed by the Lord to Swedenborg regarding the Lord Himself and the things that proceed from Him for the creation of a heaven from the human race. This was revealed to him in the spiritual world, where no material or physical things exist or can enter. Swedenborg did not get his astronomical, mineralogical, chemical, physical, physiological or biological knowledges from the Lord in the spiritual world. Nature,-the created universe,-is the book where these things are revealed, and it has, like the Word, an external sense of apparent truths, and an inner sense made manifest to men gradually, as their power of observation, investigation, and ability to make true deductions grow and are perfected.

     This power was developed in Swedenborg to a higher degree than in any of his contemporaries, and he acquired a fuller and more correct knowledge of nature than was possessed by any other one man at his time; but to regard that knowledge as authoritative for all time is, to my mind, an absurdity, and must lead the Church away from entering intellectually into the mysteries of faith, and towards the Augustinian motto: "Credo quia absurdum."

     In the leading of the Lord's Providence, in preparation for his work as the Lord's servant for revealing the Divine Truths without which no one could have been saved, Swedenborg acquired such knowledge of the genuine truths of natural things as was necessary, in order that his mind might be able to receive from the Lord the doctrine of genuine truth concerning the interdependence between the spiritual world and the natural as a whole, and their intercourse, as well as the interdependence and intercourse between the soul and the body. This the Lord has revealed to him, and through him to us, in the doctrines of correspondence and discrete degrees.

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     For that purpose, his knowledge of natural things was sufficient. In many ways, I think, his knowledge of natural things was far ahead of the knowledge of present-day scientists; but to think that, because the Lord providentially led him in preparation for his ultimate work as a revelator of spiritual and Divine Truth, he could not have been allowed, in any details, to adopt incorrect conceptions which at his time were considered true, will, I think, lead us astray. Nevertheless, it behooves us to be careful before we accept as facts what the men of science declare to be so, and also to be careful that we understand Swedenborg rightly before we admit that he states what is scientifically incorrect.

     The number of the furlongs given in the Rotch edition (A. R. 907) which I have consulted is not 30 but 300. I have not had access to the Latin text since then, and will therefore leave it and proceed to the next question.

     V.

     The question is: "If an illustration is vital to an argument, and is adduced as a reliable evidence of the truth of it, there being no other, what becomes of the doctrine taught, of which the so-called scientific fact is the evidence?"

     The question has been called forth by an article by the Rev. C. A. Hall in the NEW CHURCH REVIEW, in which he ridicules the statement, in D. P. 277, that "an infant is born black from a black or Moor by a white or European mother, and vice versa." The writer of the letter fears that this statement "will vitally affect what is denominated a doctrine," and the doctrine affected is that the soul of the offspring is from the father.

     The answer that I am able to give to the question is, that, as far as my reading of the Writings enables me to judge, (and it has been quite extensive and searching, continued more than forty years), there is not in the Writings one single passage, of which it can be truly said that, as a reference to or illustration from nature, it is vital to a doctrinal statement, or is adduced as the only evidence of its truth.

     With regard especially to the statement in D. P. 277, I cannot refrain from expressing my astonishment that such a suggestion should have been made.

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The heading of the number in which the statement occurs is, that "Every man is in evil, and must be led away from evil, in order to be reformed." Then it is shown that evil is hereditary, not, as believed in the Old Church, from Adam and his wife, but from each one's parents. It is transferred successively from one to another; thus it is increased, and grows, as it were, to an accumulated mass. Then common knowledge is appealed to, as an aid to the understanding of the doctrine, and it is said: "That there is what is hereditary from parents, grandfathers and greatgrandfathers, is manifest from many things that are known in the world, as that households, families and even nations can be distinguished from each other merely by the face; and faces are the types of minds."

     The whole argument is, that since many known things show that external features of the face can be hereditary, this can help us to understand that evil also is hereditary, since evil resides in the mind, and faces are types of minds. Then it goes on to say that the hereditary resemblances commonly observed and known are caused by the fact that "every one's soul is from the father, and is only clothed with a body by the mother." I will quote further from the same number: "That the soul is from the father, follows not only from what has just been mentioned, but also from many other indications; also from this, that a child from a negro or Moor by a white or European woman is born black, and vice versa; and especially from this, that the soul is in the seed, for from the seed impregnation takes place, and the seed is what is clothed with a body by the mother."

     The whole number is a consistent appeal to common knowledge of things natural, which may help men to understand the doctrine of genuine truth revealed by the Lord regarding the hereditary character of evil. The doctrine that the soul is from the father is introduced as an explanation of external hereditary traits, commonly known: and then, as illustration and confirmation of that doctrine, several things in common knowledge are mentioned, among them what was then commonly held as a fact concerning the offspring of negroes and Europeans. But this is certainly not adduced as the single or main evidence of the doctrine that the soul is from the father. None of the common things known and mentioned is adduced as evidence, but as an aid to the understanding of the doctrine; and the principal of the known things thus appealed to is, "that the soul is in the seed, for from the seed impregnation takes place, and the seed is clothed with a body by the mother."

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This was really commonly believed in the days Swedenborg lived, even by the learned; for many of them at that time believed in a soul. And I do not suppose that any scientist of this day would say that impregnation does not take place from the seed.

     At the end of the number, the doctrine "that every man is in evil, and must be led away from evil, in order to be reformed," is again reverted to in these words: "The seed is the first form of the love in which the father is," and if this has been evil, "and has not been tempered and bent by various means by instructors, it becomes the offspring's love as it was the father's."

     Anyone reading the number, if he does not do so with the express purpose of searching for mistakes in the Writings, sees at once that what was then regarded as a fact, with regard to the offspring of blacks and whites, is not connected with the doctrine that man's soul is from the father so as to affect the truth of it in any way. The truth of that doctrine was revealed to Swedenborg by the Lord in the spiritual world, and is part of the spiritual sense of the Word. It is part of the doctrine of the Lord, and inextricably connected with the doctrine of the intercourse of the spiritual world with the natural. It is quite fully set forth in other works of the Writings, especially in Conjugial Love and the True Christian Religion. And I wish to draw your attention to C. L. 220 and 245, and T. C. R. 82, 103, 112 and 137.

     Admit doubts into your mind as to the Divine authority of that doctrine, and you will soon come to deny the Divine Human of the Lord, the mysteries of which cannot be entered into intellectually without the acknowledgment and aid of that doctrine.

     VI.

     In the letter before us, that question is, curiously enough, but quite significantly, connected with another, relating to the teaching that women should not preach.

     The writer anticipated that the answer to the previous question would be, that Swedenborg could only use science as known and extant when he was alive.

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"In that case," he asks, "what is to prevent a New Churchman from saying in regard to women and their functions, that his teaching was based on knowledge he possessed, and, therefore, that such teaching (as that women should not preach) is not a doctrine of the Church?"

     There is, of course, nothing to Prevent New Churchmen who do not accept the Writings as a revelation from the Lord from saying anything that their own intelligence prompts. Nothing has prevented them in the past from declaring that any teaching that did not suit them was not a doctrine of the Church. And nothing but an affirmative position toward the Writings as a revelation from the Lord can ever prevent such things from being said. But knowing, as I do, the affirmative position of the writer of the letter, and his very sound conception of the place and function of the rational, I feel certain that he will study that subject for himself in the Writings, and that he will then come to the conclusion that anyone, to whom the name of New Churchman is more than a rubric indicating membership in an organization which is fast being permeated with dragonistic ideas, must, by his belief in the Word of the Lord's Second Advent, be prevented from saying anything of the kind.

     I think also that, if he had not been worried in mind by the lucubrations of the Rev. C. A. Hall, he would not have allowed himself to make the illogical jump from the knowledge of natural science Swedenborg possessed to the knowledge of spiritual laws given him by the Lord, connecting them in his question as if both were in the same category and equally unreliable. The knowledge Swedenborg had concerning the functions of men and women in spiritual matters-(and preaching belongs to the spiritual things of the church)-was not acquired through scientific investigations, but he imbibed them immediately from the Lord in the spiritual world, and he saw the same laws taught in the spiritual sense of the Word.

     The teaching concerning the distinct nature and functions of men and women is most intimately connected with the doctrine that the soul is from the father. A study of that doctrine in Conjugial Love will not fail to throw light upon the other. The doctrine of the Church rests on the knowledge concerning the difference in nature between men and women which Swedenborg got in the spiritual world, and from the spiritual sense of the Word.

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It would take too much time to quote, but I wish to draw your attention to A. C. 5945-46. More might be said on this question, but time is passing, and there is still another question referred to in the letter which should have some consideration.

     VII.

     It is a question that is often brought up, and it presents difficulties which to many seem insoluble. I refer to the statements found in the Writings, that certain wild and ferocious animals did not exist until evil had come into the world through man, compared with the position of men of science, who declare that it is a clearly demonstrable fact that these very forms of animal life existed on earth long before men.

     The question is formulated in the letter thus: "Is there anyone capable of providing art answer that a New Churchman who knows the facts can regard as satisfactory?"

     I can only answer, that I do not know. It is probable that quite a few think that they can provide an answer that would prove satisfactory to a good many New Churchmen, but whether anyone can satisfactorily answer the writer of the letter, I am not in a position to say. But I cannot help wondering who the New Churchmen are who know the facts! Those who think they know accept the evidence that scientific specialists give in support of their theory. During the last forty years of my life, I have so often seen scientists give up what they had proclaimed as demonstrated facts that I am content to take up a position of a "wait-and-see" character, meanwhile preserving my affirmative toward the doctrinal statement.

     No scientist has as yet dated the appearance of man on this earth; but should further evidence compel me to believe that the present dictum of science is the correct one, I feel certain that, in the leading of Divine Providence, light will be given us out of the Writings themselves,-light that we do not see now, which will enable us to solve the difficulty. In my lifetime, I have encountered many difficulties concerning the teachings of the Writings, and as long as I harked back to what this or that man within the Church had said, the difficulties seemed to become more and more insoluble. But when I turned to the Writings, seeking in them the truth from the Lord, the difficulties have disappeared, one by one.

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     For the present, with regard to this question, I am content with the knowledge that there are as many affections in the human mind as there are animals in the world, and that many affections feed, not only on thoughts, but also on other affections, without being evil on that account. I am also supported by the thought that animals which now have an evil correspondence may have existed in similar forms before they were embodiments of evil, just as man in all probability did, and as some affections in evil and good men can take on the same external appearance.

     I am rather afraid that this will be a very unsatisfactory answer to the writer of the letter, perhaps to many others. At present I see no other, but I recognize the fact that the spiritual-rational faculty is but slowly developed in us, and will go on from generation to generation. I am content, therefore, to take a position of a "wait-and-see" character, expecting that the light that is in the Writings will be seen by us as we grow enough in wisdom to understand it.

     The man who wrote the letter containing the several questions, which it has become my lot to try to answer, is a comparatively young man, and I have great hopes that he will turn to this last question himself, and give it so thorough a study that he will, in time, be able to give an answer that will be "satisfactory to all New Churchmen who know the facts."
PRIDE OF ISHMAEL 1923

PRIDE OF ISHMAEL       HOMER SYNNESTVEDT       1923

     Sir James Barrie, in his inaugural address to the students of St. Andrews, said in substance: "Doubt everybody and everything. Trust only your own intelligence. The wisdom of your betters has failed; it has plunged the world into chaos and untold misery. Therefore, reject it all, and rebuild the world for yourselves."

     Me should have said: "Your betters have failed. They have turned aside from God, from faith in His Word, and especially from the charity that wills well to others and is able to see and correct one's own evils at the roots. Therefore, turn to the Lord and His Word. See what is wrong with your priests and prophets. Test all things by the law of love and righteousness as revealed by the Lord, holding fast that which is good before the bar of your higher faculties-not your senses and the shifting expediency of your own self-intelligence."

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     President Wilson flashed before the world a fleeting glimpse of what was needed, but he misjudged the state of the world, and even his own people repudiated him. He trusted too much to the assumed youthful superiority of the American people. He could not lead them directly to the Lord and His Word. For there can be no permanent deliverance until a generation is raised up that shall say: "Blessed is he that cometh in the name of the Lord." The house that is founded upon a rock, it shall stand.

     The desire to trust the natural rational for final judgments belongs to the Ishmaelite state which sometimes makes its appearance as early as the twelfth or thirteenth year, usually later, from the sixteenth to the eighteenth year. With some at this age there comes the insistent demand to Pass in review all matters of established convention, law or custom. "Why should there be ceremonies? Why salute the flag? Why practice courtesy? Why deference to women?-is it not mere flattery, mere hypocrisy, to wheedle them into being contented with this inferior position? Why ownership? Why all this authority anyhow, exercised mainly by old persons who have lost all the spice of life, retaining only its forms and its shell? Why not have the world ruled by a League of Youth, and if the old fossils get in the way, brush them aside!"

     In extreme cases, these Ishmael and Hagar spirits are responsible for the breaking of the Christian laws of marriage. It is normal, perhaps, and to be expected that adolescence should pass through a period such as this. The corrective is given in the Word and the Writings, where we learn the wisdom of not trusting this rational for final judgments, since the real rational is to be expected later. When, during these early years, doubts and questions arise, we can learn to say to ourselves: "These things appear to me to be questionable, but since those whose knowledge and experience are broader say differently, I will postpone a final judgment until later." This is better than to confirm the state of self-intelligence; and it is also better than to swallow, and try to confirm as right, what is not yet seen to be right. It is the wisdom of the well-trained mind to be able to hold a question open, and postpone a decision, when evidence is lacking, or when there is reasonable doubt.

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     There are always those of an older growth, however, who confirm themselves against the existence of any higher wisdom or any interior man, who see only the natural man, and most ingeniously and persuasively confirm the appearance that youth and its sensual desires represents real life, and that the traditions to the contrary are selfish delusions, designed to enslave the young in the interest of the elders and their institutions. Unfortunately this is sometimes true, especially in the end of an age, when, through the closing of the Word, there is little or no really interior wisdom inflowing. But in the New Church that will be less and less true; and we may reasonably hope, as the years go by, to show by our lives that there is something better and more lasting than the life of the senses and their indulgence. If, for example, we shall have a living sphere of the conjugial, and of domestic happiness and content, that alone will hold the youth in an attitude toward the Heavenly Doctrine which will beep them teachable and innocent, and prevent their being led to any final break with the Church.
     HOMER SYNNESTVEDT.
REV. JOHN HEADSTEN 1923

REV. JOHN HEADSTEN       GILBERT H. SMITH       1923

     A BIOGRAPHICAL SKETCH.

     Having been intimately associated with the Rev. John Headsten in Chicago for a number of years, I wish to present to the readers of the LIFE, and to contribute to the records of the General Church, a brief sketch of his career. He passed into the spiritual world in the early part of June, 1923, after a long illness, which, however, did not wholly interfere with his work which he carried on in his home, conducting worship, when he was able, for the members of the Swedenborg New Church Society, a group of New Church men and women organized by himself.

     John Headsten was born in Sweden, in 1864. He came to America with his parents in 1879, settling in Escanaba, in the northern part of Michigan. Later he lived in Minneapolis, and afterwards moved to Chicago, where he was engaged in the business of diemaking.

     From boyhood he was of a religious turn of mind, attended many churches, and investigated many creeds, but failed to find any that satisfied his thought and need, until one day he came upon a statement of the New Church doctrine tucked away between the pages of an old Bible.

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Not knowing where other New Church literature was to be obtained, he tried all the bookstores in Chicago, but to no avail. Then he canvassed the secondhand stores, and chanced at length upon a copy of the Four Doctrines. He accepted the New Church theology at once and joined the General Convention's Chicago Society.

     In 1900, he was authorized by the Convention to preach. At his own expense, he rented hails and interested a small group of persons, to whom he preached, at first in Swedish. But he wanted a more thorough preparation for his work, and made application to attend the Convention Theological School at Cambridge, Mass. But, according to his own statement, the School would not accept him as a student, mainly for the reason that he was unwilling to grant his adherence to the Brocton Declaration. Later he was received as a student in the Theological School of the General Church, and was ordained into the priesthood at Glenview, Ill., on June 19th, 1913.

     In 1886, Mr. Headsten married Huldah Elizabeth Young, who courageously and devotedly upheld him in the work that he loved so strongly and performed under difficulties. Their son, Joseph, and daughter, Eugenie, also helped nobly to encourage and support him in his successful missionary efforts.

     After ordination in the General Church, he gathered together his followers in Chicago and organized them into a more or less independent body, for the most part financing himself, with their assistance. His great trust in Providence was one of his chief characteristics. He had small means, but always asserted confidently that his work would be provided for. In this spirit, starting out with next to nothing, he undertook missionary trips during the summers, principally in Illinois and Michigan. Through his efforts a number of people were brought into the New Church. He also placed volumes of the Writings, in the Scandinavian languages, in about twenty-five libraries of the United States.

     Those of the General Church who were associated with John Headsten in his work will long remember his devotion to the Church, has undaunted spirit, his geniality, and the delightful hospitality of his home.
     GILBERT H. SMITH.

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FAITH AND CONFIRMATIONS 1923

FAITH AND CONFIRMATIONS       Editor       1923


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     I. BEGINNINGS.

     If a New Churchman inquire within himself as to why he believes in the Heavenly Doctrine of the New Jerusalem, he will find that the inmost source of his faith is the love of his will. He believes because he loves the Spiritual truth revealed in the Writings of the New Church. He finds heart satisfaction in that truth, and abundant confirmation thereof in Scripture, in nature, and in his life's experience and observation. But the chief confirmation is the fact that he loves it, and feels freedom and delight in accepting it as Divine Truth from the Lord.

     What a man loves is good to him, and also true, even if it be evil. And this he can confirm to his own satisfaction from many outward sources. "Trifles light as air are to the jealous confirmations strong as proofs of holy writ." However illogical or heretical a belief may be, it cannot be changed or rooted out except by a transformation of the heart's affection. "Convince a man against his will, and he is of the same opinion still." Inmostly, therefore, a man believes what he loves; this he wills and wants to believe. The very word "belief" in our language is from the Anglo-Saxon lief, which means to love, to prefer.

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And this idea, we see, is in full accord with the doctrine that a man's faith is according to his charity, and that the two cannot interiorly be separated. If a man truly believes in God, he keeps His commandments, and thus practices charity toward the neighbor. If he loves the doctrines of the New Church, he wills and does them in the life of uses. "Loving the neighbor does not mean loving a companion as to his person, but loving the truth which is from the Word; and loving the truth is willing and doing it." (H. H. 15.) Thus the inmost origin of both charity and faith is the love of truth.

     The Heavenly Doctrine is inmostly received and believed by those who perceive the truth of that Doctrine, having the "self-evidencing reason of love,"-a love-light in the inmost of the rational mind. On hearing that Doctrine for the first time, their love recognizes its consort truth; the betrothal and nuptials follow-the conjunction of good and truth-from which is conviction and inmost confirmation. There are, indeed, various kinds and degrees of reception, external and internal; what we are describing is the ideal, the most complete, the most perfect; it is a type of celestial faith, which scorns reasonings and confirmations. It occurs with those who have a strong affirmative toward what the Lord teaches in Revelation, an affirmative implanted as remains in earliest years, and thus furnishing ground for immediate reception in adult years. "They receive with joy, and are confirmed." (S. D. 2955.) It is love at first sight. The truth is true to them because they will and want it to be true. "If this isn't true, it ought to be!" exclaimed one who was reading the Writings. for the first time. There could be no higher or finer beginning of faith. Such persons are meant by the closing words of the work on Heaven and Hell: "The things which have been said in this book will be clear to those who are in the delight of knowing spiritual truths, and especially to those who are in the affection of truth for the sake of truth; that is, who love truth because it is truth; for whatever is loved enters with light into the idea of the mind, especially when truth is loved; because all truth is in light." (H. H. 603.)

     When a New Churchman is asked why he believes in the Heavenly Doctrine, or how he knows that the teaching of the New Church is true, he may say: "I believe it because it is true."

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Or, "I believe it because I see it to be true; it appeals to my reason, and everything confirms it." This will hardly satisfy certain types of mind, or those who are deeply confirmed in another belief, who can say the same of their own faith. And yet it is one of the best answers a New Churchman could give, seeing that everyone believes at heart what he wants to believe what he loves and wills,-what he is persuaded of; and no amount of reasoning and argument will change this inmost persuasion, unless a new will and love be born, which is stronger than the former, and ready to reject it. If a man does not see the essentials of the Doctrine of the New Church to be true,-see them because he wants to, because they satisfy his love, because it is the delight of his freedom to accept them, it is impassible to make a true disciple of him. For true faith is born, not made. It is born as a perception of truth in the inmost of the rational mind,-a perception of the truth of the Heavenly Doctrine, seen and acknowledged with the self-evidencing reason of love. It is a gift from the Lord, who foresees all who are capable and worthy of it. "For those who are in the persuasion of true faith have it from the Lord; for it is a part of true faith that there is no faith except from the Lord; wherefore they cannot come into the persuasion of faith except from the Lord." (S. D. 3695.)
MODERN VERSIONS OF THE SCRIPTURES 1923

MODERN VERSIONS OF THE SCRIPTURES              1923

     Traditional affection for the King James Bible, still strong among Christians of several Protestant denominations, is resenting such modernized versions as the recent Goodspeed translation of the New Testament, widely quoted in the daily press of America. The New Church, of course, is to have its own version of the Scriptures, revised in the light of what is now revealed; and in producing it, our translators must not be rigidly bound by tradition. In fact, the ice has already been broken with us, and we are accustomed to necessary changes in former versions, to bring the letter into conformity with the internal sense, and to rectify historical and linguistic inaccuracies.

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Moreover, there is a legitimate adaptation to the current age in all teaching and preaching of the Word, within the limits imposed by reverence for its sacredness. These limits are exceeded by those who secularize the stories of the Bible, or tell them in terms of present-day slang, which only brings profane ridicule upon holy things.

     And so we believe that there is a valuable lesson to be learned from the agitation produced among Christians by the attempts that are being made to reduce the Word to the language of the street, which not only converts its sublime poetry into prose of a very common sort, but robs the sacred text of its holiness. Then indeed is "truth fallen in the street" and "trampled under foot." It is to prevent this very thing that the Word, of Divine Providence, abides permanently in its original languages, not subject to the attrition of time and the violence of innovators; nor can we doubt that a revered version such as the English Bible, with its olden style, serves a similar purpose. The New Church version of the future will be a work of both learning and wisdom. Those who do it will feel justified in revising the Letter where the Writings and research call for it; their paramount aim will be to preserve the Divine Truth as the sanctuary of the Word, and a sacred style of the Letter in keeping with its holy content.

     The kind of resentment aroused among Christians by the modern versions is well illustrated in the following editorial from a daily newspaper, kindly sent to us by Chicago friends. Whether the feeling expressed be from a sense of injury done to a childhood's ideal, or from a deeper sense of reverence, the sentiments themselves may be quoted sympathetically:

     "Dr. Edgar J. Goodspeed, of the University of Chicago, is adding another modern version of the New Testament. There is the Twentieth Century, the Moffatt, the Weymouth, the Ballantine, and now there is to be the Goodspeed translation. The King James version contains the rarest beauty of the English language. Tampering with it is chipping a cathedral. For centuries, generations of people speaking the English language have been raised upon its texts. It was expounded to them in childhood before they could appreciate the beauty which was joined to religion. . . . It is a perfect version, and tampering with it not only spoils the beauty but creates confusion in text. It makes rents in the fabric. It is substituting a needless utilitarianism in the place of needed beauty.

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It is an offense to esthetics, and against people who need a stimulation of esthetics. It is substituting a signboard for a work of mural art. It is tearing down a temple to build a warehouse. It is worse than putting Shakespeare into the modern English of the streets. (CHICAGO TRIBUNE, August 25, 1923.)
NOTES AND REVIEWS 1923

NOTES AND REVIEWS              1923

     CICERO ON PSEUDO RECOLLECTIONS.

     In connection with Swedenborg's statement in the Spiritual Diary (3285, 3917) to the effect that Cicero had written on the subject of the so-called "half memories" which are in reality injected by spirits into the minds of men, the Rev. E. E. Iungerich, answering our query of last month (p. 699), suggests the following passages from Cicero's works:

     In De Divinatione, Part I, 64, Cicero puts into his brother's mouth the following statement about Posidonius: "But be considers that men dream by the impulse of the gods in three manners;- first, that the very animus foresees by itself, since it is [a faculty] maintained in close relation to the gods; secondly, that the air is full of immortal animuses, in whom there appear, as it were, signal marks of the truth; and thirdly, that the very gods speak with the dreamers."

     In Part II of the same work, where he refutes his brother's arguments as superstitions, Cicero writes: "They consider that our animuses are divine, and are pulled extrinsically, and that the world is replete with a multitude of consentient animuses; and so, by virtue of this very divinity of the mind, and its conjunction with outside minds, future things are beheld. Zeno, however, supposes that the animus is contracted, and, so to say, collapses and falls in upon itself, and that this is dreaming. Even Pythagoras and Plato, most circumstantial writers, advise us to prepare ourselves for dreaming by a sort of training and diet, if we would see more reliable things in sleep; the Pythagoreans even recommending that we abstain from beans, as though it were the mind that is affected by this food. For there is no absurdity, even the most pronounced, that has not been uttered by one of the philosophers."

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SUNDAY SCHOOL LESSON NOTES 1923

SUNDAY SCHOOL LESSON NOTES              1923

     LESSON NO. 14.

     THE CROSSING OF THE JORDAN. (Joshua, Chapters 1-5:12.)
Analysis:
The Lord's covenant with Joshua          ch. 1:1-9
Preparation to cross in three days          10-11
Two and a half tribes to assist           12-18
Spies assisted by Rahab               ch. 2:1- 7
Their covenant with her                8-21
The spies return                    21-24
Removal to Shittim                    ch. 3:1
Three conditions to be observed in crossing     2- 8
Joshua foretells the miracle                9-13
The Prophecy fulfilled               14-17
Twelve stones taken from Jordan          ch. 4:1-8
Twelve others set up in Jordan          9
Crossing of the Jordan completed           10-19
Twelve stones set up in Gilgal           20-24
Feared by the inhabitants               ch. 5:1
Children of Israel circumcised          2- 9
Manna ceases                         10

     All Joshua's power was derived from the Lord's covenant with him. Note the covenant with Noah, Abram, Isaac, Jacob, and Moses. This same covenant was continued with Joshua.

     Reuben, Gad, and the half-tribe of Manasseh had asked for an inheritance east of Jordan (Numbers 32), and this request bad been granted on condition that they assist in the conquest of the land.

     Note the use of spies in war to discover the strength and weakness of the enemy. Joseph's brethren were called spies. (Gen. 42:8-20.) Spies were sent by Moses (Numbers 13), by David (I Samuel 26:4), and by Absalom (II Samuel 15:10). Also the Scribes and Priests sent spies against the Lord (Luke 20:19-20).

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Rahab helped them because at heart she believed in the Lord, and afterward dwelled with them (Joshua 6:25).

     Shittim was directly across from Jericho. The name is the same as that of the cedar wood used for the Ark and the Tabernacle, which protected the presence of the Lord. He was now to be present for a great miracle, and they had to be protected by careful preparations. The Lord had to be present by means of the Ark, and none but the priests carrying it were to come nearer than 2000 cubits. All the people were to sanctify themselves, that is, they should wash their garments, and carefully abstain from touching any unclean thing. Thus were they prepared to sustain the near presence of the Lord. The priests were to stand still at the water's edge, that the Lord might divide the river and prepare it for them to cross. The river was very high at this time of year (Eastertime) because of the melting snows from Lebanon. Joshua foretells the miracle. (Compare the Lord's words, John 14:29.)

     Note that stones were set up in ancient times to commemorate places and events. It was important that they should remember this event, in order to continue in the worship of the Lord. Compare the crossing of the Jordan to entrance into the Church by baptism.

     The inhabitants were afraid because of the great miracle that had been wrought.

     Those who had been circumcised in Egypt had all died in the wilderness, Joshua and Caleb alone remaining. (See Numbers 14: and 26:65.)

     The manna lasted only as long as it was needed, that is, during the journey in the wilderness. From now on they could eat the fruit of the land.

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     LESSON NO. 15.

     JERICHO CAPTURED. (Joshua 5:13, 6:27).

     Analysis:

Appearance of the Lord to Joshua                         ch. 5:13-15
The Lord tells Joshua how to attack the city, and promises victory     ch. 6:1- 5
The Divine command is fulfilled                         6-16
The city is cursed, and the spoil is to be destroyed                17-19
The walls fall down, and the city is destroyed. Rahab is saved     20-25
The curse against him who should rebuild the city                26-21

     It is evident that the division between chapters 5 and 6 should have been placed after 5:12. For the Angel who appeared to Joshua before Jericho is the same who spoke the words of the following chapter. Compare this appearance to Joshua with the appearance at the burning bush to Moses. Each was a Divine call to the work of life,-with Moses, to the deliverance from Egypt, and with Joshua, to the conquest of the Land.

     The order of march around the city was as follows: first, the men of war, over 600,000 in number, (Numbers 1:46); then the seven priests, bearing seven Silver trumpets (Numbers 10:1-10; see Judges 7:16-18); behind these, the Ark was carried; and after this the "rereward," Probably the camp followers with baggage and ammunition for battle. 'This procession was to go quietly round the city once a day for six days, and seven times on the seventh day, at the completion of the last time, shouting and blowing on the trumpets. Note the frequent use of the number "seven" in the Word, and its signification of holiness.

     The inhabitants of the city were evil, and derived their strength from hell. The Israelites, in fulfilling the command of the Lord, were good, and heaven was with them. As this command was fulfilled, the angels drew near and fought against the evil spirits, who fled before them. The real battle was in the other world. (See II Kings 6:13-18.)

     Note that none of the spoil was kept. All was to be destroyed except the silver and gold, which was to be consecrated to the Lord. It was against this command that Achan trespassed (7:20, 21). Usually it was allowed to take and divide the spoil of battle.

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     Jericho was not rebuilt until more than 500 years later, when the curse was fulfilled against Hiel, the Bethelite. (I Kings 16:34.) What is meant by this is not clear, but it is probable that, with the laying of the foundation, the first-born died, and after him all his brothers, until, with the setting up of the gates, the last son was stricken. In the interim, Jericho is mentioned three times, (II Samuel 10:5; Judges 1:16, and 3:13), but scattered dwellings on the site of the old city are referred to, not a city with walls and citadels.

     Concerning the signification of Jericho see A. E. 70015.

     LESSON NO. 16.

     THE SIN OF ACHAN. THE CAPTURE OF AI. (Joshua 7-8).

     Analysis:

Achan's sin                              ch. 7:1
The repulse of the 3000 men                     2-5
Joshua's prayer, and the sin revealed by the Lord      6-15
Achan taken by lot                          16-19
His confession and punishment                20-26
The capture of Ai promised                    ch. 8:1-2
It is taken by strategy                         3-22
It is utterly destroyed, and the king is hanged      23-29
Joshua builds an altar in Ebal                30, 31
He writes the law upon stones, and pronounces the blessings and the curses as Moses commanded.                          32-35

     By Jericho is represented the love of self, which stands as a strong citadel at the very entrance into the Land of Canaan, or the Church. To overcome this love of self to such a degree as really to accept the teachings of the church in life, and to worship the Lord from the heart, is the first battle of regeneration. Achan's sin, in withholding part of the spoil from the treasury of the Lord's house, represents a secret retaining of the love of self, while openly embracing the things of the church and striving to use holy things for selfish purposes. This is not permitted by the Lord, and therefore the three thousand men were defeated at Ai.

     Ai represents the knowledge of worldly things, which a man of the church first attempts to conquer from himself, seeking to use spiritual things as a means to that end. (See A. C. 1453, 1557.)

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To do this, is the unforgivable sin of profanation, since it mingles good and evil. By failure, this evil is brought to light, and can be rooted out by repentance and utter rejection, represented by the punishment of Achan.

     Note that Jericho was captured by an immediate miracle, in which the Israelites obviously had no part, save to obey implicity the Lord's commandments: while Ai was taken by stratagem. Having really conquered self-love in the first temptation, and thus having come into genuine love to the Lord, man can be given greater freedom, and is able to act more as of himself under the Lord's guidance, overcoming in the second temptation, which is the conquest of the love of the world.

     Everything in Jericho was either destroyed or given into the treasury of the Lord; but in Ai, the spoil was kept as the legitimate reward of the people. (v. 27).

     To build an altar in Mt. Ebal involves establishing the worship of the Lord interiorly in mind and heart. The writing of the Law on stones signifies impressing the things of the Word on the internal memory. This event, necessitating a march northward through the land as far as Mt. Ebal and Mt. Gerizim, illustrates how completely the inhabitants had been subdued by the victories at Jericho and Ai. No one was willing to attack the invading hosts, and for a time they had a respite from danger.

     LESSON NO. 17.-THE GIBEONITES. (Joshua 9, 10).

     Analysis:

Kings combine against Israel                    ch. 9: 1-2
Deception of the Gibeonites                    9:3-15
Their craft discovered                     9:16-21
Their punishment                          9:22-27
The war against Gibeon                    ch. 10:1-5
Joshua goes to their rescue                    10:6-9
Miracles of the hail and the sun               10:10-14
Punishment of the five kings                    10:15-27
Conquest of the southern half of the land completed     10:28-43

757




     Evil is disjunctive by nature. This is its weakness, and the way in which the Lord protects men from more powerful opposition by the hells than they can stand. As man regenerates, however, the bells combine against him, and the battle becomes more severe. So, after the conquest of Jericho and Ai, the king; combined against

     The Gibeonites were Hivites. (See Correspondences of Canaan, by Rev. C. Th. Odhner, Chapter VIII) They represent those who place merit in good works. Such merit is necessary in an unregenerate man, and also in all obscure states during regeneration. But it is of the lowest service, such as that which the Gibeonites were forced to perform. Their deception was the persuasion that to claim merit for good works is far from religion, and has no bearing on regeneration; thus they sought to Prove that they came from a far country, when they were really near neighbors.

     It was the league of the Gibeonites that caused the other kings to fight against them, lest others should go over to the enemy. And since the covenant had been made, it was necessary that Joshua should defend them. In the making of the covenant, they had not consulted the Lord; but in keeping it, they had Divine support.

     The enemy was slain, partly by the sword, and partly by the hail. That is, falsity is overthrown partly by the conviction of the truth, and partly by its own inconsistency, in that it convicts itself of falsity. The sun stands still at the request or prayer of Joshua. This is in fulfilment of an ancient prophesy, in the Book of Jasher (one of the books of the Ancient Word). This book was written in pure correspondence or allegory, as is the case with the first Chapters of Genesis. It is not literally historical. Yet the event occurred representatively before the eyes of the Israelites,- that is, in the spiritual world, and before their spiritual eyes. (A. E. 401).

     The five kings hiding in the cave signify the evils seeking to retain an internal hold on the heart, even when they have been cast out of the external life. That the victory may be complete, they must be dragged out and slain; that is, the evils must be rooted out of the inmost intention and will.

     The five kings having thus been defeated, the league was broken up, and seven other strong cities were attacked and subdued separately whereby the conquest of the southern portion of the land was completed.

758


"NEW CHRISTOLOGY." 1923

"NEW CHRISTOLOGY."       GEORGE DE CHARMS       1923

     A REPLY TO MR. F. M. BILLINGS.

Editor of NEW CHURCH LIFE:
     I am deeply indebted to Mr. F. M. Billings for his communication to the October issue of the LIFE, in which he quotes from the book by the Rev. L. L. Paine on the "New Christology." I have since read the book to which he refers, and find it a very keen analysis of the development of Christian Doctrine, and one of the most striking Proofs of the modern trend toward Unitarianism that I have yet discovered. And in addition, the portion quoted by Mr. Billings gives me an opportunity to point out the real and constant danger which confronts the reader of general theological literature, of interpreting technical terms in a New Church sense, and ascribing to them a significance they do not at all possess.

     Prof. Paine attempts to prove that the Trinitarian view of the Godhead has of recent years undergone such a change as to make it almost, if not quite, coincide with the Unitarian conception,-not the old Arian Doctrine, but the new and modern form of Unitarianism. The portion quoted by your correspondent is not, as he seems to imply, the view of the learned author, but is his statement as to what the new Trinitarian Doctrine has come to be. His terms are certainly very striking: "That God is one only, both in person and in essence, but is manifested in different forms, and especially in triune form, and that this triune form has become incarnate in Jesus Christ, who is thus God manifest in the flesh, so that the whole Godhead is in Christ, and there is none other beside Him. . . . Christ is the whole God."

     Surely this is New Church Doctrine, we say at once. It might almost have been taken from the Writings. But there is no evidence that the Rev. L. L. Paine ever saw or heard of the Writings. Is not then such a view, coming from such a man, a student of theological history, stated as the general conclusion to which Trinitarian thinkers have come in the evolution of Christian Doctrine, a sure proof that the Christian world is drawing nearer to the true idea of God?

759


Does it not demonstrate beyond a doubt that there is an influx out of the New Heaven into the souls of men everywhere, lifting them up to a more perfect understanding, and preparing them for eventual acceptance of the teaching of the New Church?

     No! Because the learned author does not mean what his words appear to us to imply. When he says that Christ is God, he does not mean what we mean by it. When he says that "God is one, both in person and in essence," and that that one God "has become incarnate in Jesus Christ," the idea of his thought is altogether different from that of a New Churchman. He is a Unitarian, thinking of God as an invisible Spirit, and of Christ as a man, born of Joseph and Mary, wholly and completely human, save that this Invisible Spirit manifested itself through Him, in the same manner, (though in a higher degree of perfection) as that in which it manifests itself in all men. Let us not be deceived by the outer form of the words, but reach in and grasp the essential meaning which they convey to the mind of the author. And in attempting to do this, let him speak for himself.

     In regard to the "New Unitarianism," which he claims to be practically identical with the Trinitarian "Outcome," quoted by Mr. Billings, Prof. Paine says: [Italics mine.]

     "The new Unitarianism is monistic, with all its Emersoniara, idealistic, pantheistic features. It makes much of man's divineness, and of God's humanness. It is thus ready to exalt Christ to a unique divinity. It goes back to the Nicene Creed, and declares its only defect to be one of limitation. The Nicene doctrine of the consubstantiality of Christ with God should have been enlarged to that of the divine consubstantiality of all men. I hold no brief for any of these dogmas, but I venture to affirm that the new Unitarian leaders are quite ready to accept much of the language of their Trinitarian opponents, and even to assert the true Godhood of Jesus of Nazareth in the monistic sense of the term; and if so, what point of philosophical difference is left between the new Trinitarianism and the new Unitarianism? Surely Trinitarianism has been unitarianized or Unitarianism has been trinitarianized. Which?

760


A common monistic philosophy gives the only possible answer. Both sections of Christian monism agree in these points: that the supreme Deity is absolute essence, whether personal or impersonal it is not easy to say; that Christ's divinity is not different in kind from all divinity; and that as an incarnate person he is purely human, with a human birth and a historical beginning in time. With such radical agreements, to talk about differences is to beat the air. Is it insisted that there remains a real difference on the question of Christ's Deity? Pray show us just what it is. Deity, divinity, godhood are words of elastic meaning in theology, especially in monistic theology. The real question at issue, a question, however, which orthodoxy is continually brushing aside as irrelevant, is not whether Jesus Christ is Divine, but whether He is human. The old Nicene orthodoxy begged this question, and finally virtually denied it. The new orthodoxy squarely affirms it, but arrays Christ's manhood in the vesture of godhood. But what is the metaphysical or historical background of this human-divine person? Is it an eternal personal being, or a human child of Joseph and Mary in other words, was the Personal consciousness of Jesus an eternal divine consciousness of the absolute God, involving omniscience and other divine attributes, or was it a human consciousness involving limitation and defect, and weakness? There can be no doubt as to the answer of the 'new Trinitarianism.' It is the same with that of the new Unitarianism. The real personal center of Jesus is his human consciousness and will, not the eternal omniscient consciousness and will of a personal God." (pp. 169-171.)

     When the "result," the "outcome," is thus seen in its full meaning, carefully explained as the author intended it to be understood, it gives ample confirmation to our first conclusion, namely, that the trend of all parties, whether Trinitarians or Unitarians, whether "Modernists " or "Fundamentalists," is toward the common center of the denial of the real Divinity of Jesus Christ, in any New Church sense of that word. It is to assert the divinity of all men, and, in this universal sense only, to admit that the Christ is Divine. Such a doctrine is not inspired by influx out of the New Heaven.
     GEORGE DE CHARMS.

761


POLITICS FOR THE NEW CHURCH 1923

POLITICS FOR THE NEW CHURCH       J. S. PRYKE       1923

To the Editor of NEW CHURCH LIFE.
     Dear Sir: The letter contributed by Mr. Stebbing to the October issue of the LIFE touches a subject which of late has been in the minds of certain members of the General Church in England, and no doubt in other centres also. I refer to the need of forming what for the lack of a more definite title may be called A New Philosophy of Natural Affairs, not so much by way of formal pronouncements as by the cultivation of the habit of regarding our mundane relationships and responsibilities in the light of Divine Truth, or of thinking upon all natural matters with the doctrines of the Church as a background.

     There appears to be abroad an idea-how prevalent I will not venture to suggest-that, provided one at more or less frequent intervals avows a belief in the fundamental doctrines of the Church, one is ipso facto a New Churchman, and all is well. Of course, the truth is that, unless there is sound reflection upon truth, and consistent endeavor to apply it to all phases of life, our professions of faith are little better than incantations, and our knowledge of the doctrines sticks in the internal memory, just as a mass of undigested food does in the stomach.

     But this work of forming a new natural philosophy at the dictate of rational truth seems to me to belong to the province of the laity. The priest as a man will assuredly take his own view of the political and social life around him, but the priest qua priest is concerned with the exposition of that truth, the affection for which provides the driving force for the laity in the field of politics or what not.

     The importance of distinguishing uses must be realized; for it is just as detrimental for the priest to be acting outside his office as it is for the layman to invade the priestly use. Moreover, there are at least two serious dangers incurred in expecting the priest to function in a field which is markedly lay. The first is, that a laity which looks to its Priesthood for everything at length grows supine. The second is, that a priesthood which is accustomed to give directions upon any and every single point of human existence will be placed under a great temptation to develop meddlesomeness, not to put too fine a point upon it; and this in turn will inevitably engender resentment. For my own part, I fervently believe that our present-day priests are all good men and true; but we have to deal with principles, and it seems obvious that no body of men, clerical or lay, can function outside their own sphere and no harm result.

762


Our priesthood, even to its individual constituents, is a precious possession, but in trying to envisage the future of the Church, we must not exclude the issue of Bulls and Rescripts as an absolute impossibility. I am strengthened in making this plea for the preservation of the distinctiveness of uses by reading the Bishop's Paper on the subject of "Interpretations"; for, to my mind, the paragraph quoted by Mr. Stebbing clearly indicates it, and that the Bishop was referring, not only to the specific work of the clergy as teachers, but to their exegetical work as well. He was dropping a timely reminder that the faith has not been "delivered to the saints once for all," for that way lies the stagnation of a book-religion, but that it was incumbent upon the priesthood to seek fresh interpretations of doctrines, and expound them to their hocks.

     Again, if Mr. Stebbing would permit one to say so much, his characterization of political Economy would appear to be a little lacking in precision. There are, of course, laws underlying the science of Political Economy, and one of them relates to supply and demand. Admitted that selfish men take advantage of temporary conditions to the undoing of their fellows; but the fault is theirs, and does not necessarily lie at the door of the science itself.

     The moral seems to be this: If the laity of the Church really desire, here and now, to assist in the formation of a "new earth," they must, primarily, strive for a clearer conception of the doctrines as living truths, and secondarily, they must focus these upon the problems of our work-a-day world. This can only come about by the habit of steady, discriminating reading of the best material available,-thoughtful reading, freed from bias, and impervious to the shouts of the panacea-merchant. If we are not prepared to take " Heaven's Light as our guide," to cease to be identified with any political party or to regard ourselves as disciples of this or that school of thought, we shall hardly succeed in evolving a body of natural philosophy worth the name of "new."

763




     As the educational institutions of the Church grow, and when a complete university is in being, there will be faculties devoted to the several sciences, and textbooks dealing with them will be produced. But what can we do now?: We can work with such tools as we have in our hands.

     There is functioning in England an extremely useful institution called the National Home Reading Union, which plots out courses of reading, prescribes books, and, by means of a monthly magazine, discusses the subjects chosen for study. Is it hopeless to suggest that something similar might be attempted in the Church? Have we not some man or men who would be prepared to recommend suitable books upon, say, the essentials of Political Economy, or the fundamentals of law and government and in addition to give guidance to those who desire to read them in the light of New Church teaching.

     The future will call for the service of New Church jurists, statesmen, economists, and politicians, to supplement the work of the priesthood. Is the time ripe to begin training them?: I mean over and above what is being done by means of the school and college curricula.
     Yours faithfully,
          J. S. PRYKE.
The Wayside,
     Duston, Northampton,
          England.
               October 17, 1923.
SPONTANEITY IN WORSHIP 1923

SPONTANEITY IN WORSHIP       G. A. MCQUEEN       1923

     Referring to the contents of Exodus XV, we read, that "in the internal sense of this chapter, the Lord is celebrated, in that after He glorified His Human, He cast down into the bells the evil who infested the good in the other life, and elevated into heaven the good who were infested. These are the things which are contained in the internal sense of the prophetic song" (A. C. 8258) which was sung by Moses and the Children of Israel in praise of Jehovah, because of their deliverance from bondage by the overthrow of Pharaoh and his host in the Red sea.

764




     We learn from the Writings that this song was prophetic of the liberation which the Lord would effect in the spiritual world at the time of His coming upon earth. That those of the spiritual church, who had been detained for ages in the "lower earth" of that world, and infested by spirits who were in falses derived from evil, would then be set free, and so be able to live in a state of heavenly peace instead of a state of spiritual conflict. This was effected solely by the Lord's coming into the world.

     The internal sense of this magnificent song of triumph is now given us in detail, showing that it was not a physical combat, taking place in the material universe, but a spiritual conflict in the spiritual realm. The power of evil was so great that the heavens were in danger of perversion. "To will to destroy heaven, or to will to cast down those who are there, is not effected by hostile invasion, as on earth, for such invasion, or such combat, is not given in the other life; but is effected by the destruction of the truth which is of faith, and of the good which is of love; for the truth of faith and the good of love are heaven." (A. C. 8294.)

     It was from such a state of spiritual bondage that the human race was delivered by the advent of the Lord, and for which the church on earth must continually offer songs of praise. It is a wonderful thought, that the great work of Redemption has been celebrated in song from the beginning of history. "The reason why 'to sing a song' denotes to glorify, and thus a song denotes glorification, is because songs in the Ancient Church, and afterwards in the Jewish, were prophetic, and treated of the Lord, especially of His coming into the world, and of His destroying the diabolical crew, at that time more raging than ever, and liberating the faithful from their assaults." (A. C. 8261.)

     Now, if the churches of the past could receive heavenly benefits by celebrating the future coming of the Lord to save mankind, it follows that the New Church, established after the Divine work of Redemption has been accomplished, should, above all others, celebrate and keep in mind this greatest of all manifestations of the Divine Love. The suffering inhabitants of a besieged city might be sustained by hope and confidence in a promised deliverer, but what would this condition be, compared with their state after they had been set free by the entry of a victorious general into the city?

765


There would be a spontaneous outburst of joy and gratitude, and this would be revived in future generations at the mere mention of the name of the victor. So with the New Church. If every member could have within himself a deep realization of the fact that he owes his very existence to the Lord the Redeemer, would there not be an ardent desire to express his gratitude in songs of gladness?

     In the paragraph quoted from, it is further said that "they who knew that the subject treated of in the prophetics was concerning the damnation of the unbelieving and the salvation of the believing by the Lord when He should come into the world, and who thought of it, and were thence affected, had internal gladness. . . . On such occasions, the angels also, who are attendant on man, were at the same time in glorification of the Lord. Hence they who sang, and they who heard the songs, had heavenly gladness from the holiness and blessedness which flowed in from heaven, in which gladness they seemed to themselves to be, as it were, taken up into heaven. Such an effect had the songs of the church among the ancients, and such an effect they might also have at this day; for the spiritual angels are especially affected by songs which relate to the Lord, His kingdom, and His church." (A. C. 8261.)

     The Liturgy of the General Church of the New Jerusalem is full of beautiful songs in glorification of the Lord. Forms of worship suitable to all occasions are there provided, but they are only vessels. To fill these vessels, it is advisable that the congregation be very familiar with the order of worship, and with the words of its various parts. For this reason, changes should be made as seldom as possible, and interpolations should be avoided which would interrupt the continuity of the service. The brief responses might be committed to memory, so that, whether in speaking or singing, there would be no hesitation whatever in expressing the affection which has been aroused. The chants, which are so many glorifications of the Lord, and are unequalled as a means of producing a sphere of unanimity in worship, should proceed in a continuous flow-no lagging, no measured beats, but right on, and on and on. Keynotes and starting notes all help to hinder spontaneity in worship, and should be avoided as much as possible. Music which transfers the spirit from thoughts of heaven to worldly topics should not be necessary.

766


We have, both in the Liturgy and in the Psalmody, airs that carry the worshipers along in the sphere of the Word which is open upon our altars. Over all, there should be the consciousness of having entered the House of the Lord, to glorify His name and bring to remembrance that Redemption which makes it possible for all who will to be saved. When this state is reached, the words of Isaiah (60:5) will apply to the members of the General Church, both individually and as a whole:

"Then thou shalt see, and flow together,
And thine heart shall tremble and be enlarged;
Because the multitude of the sea shall be converted unto thee,
The army of the nations shall come unto thee."
      G. A. MCQUEEN.

     EDITORIAL COMMENT.

     While sympathizing fully with the sentiments of our correspondent in favor of greater spontaneity in worship, we must question one or two points in his remarks on the subject of chanting. When he states that there should be "no measured beats" or "starting notes," we think he means that such devices should not be conspicuous in the singing of chants in worship. We can understand how such guiding helps are dispensed with in heaven, where the angelic choirs, composed of many who are united in affection, may Sing spontaneously without any outward leading. But choirs and congregations in the world can hardly be expected to sing in unity without the aid of some form of leading, such as the "starting note" from the organ and "measured beats" in the music. These, however, will be subordinate, and not prominent, in the degree that the singers are familiar with the words and music, and thus require a minimum of help in the rendering.

     We would take this occasion to express the opinion that our singing of the chants is not what it should be, owing chiefly to three faults that are becoming more common with our congregations, which are these:

     1. The lines are sung to, slowly-usually at about one-half the speed of oral reading by the Minister. By doubling the present speed, the chanting would gain much in vitality, unity and interest.

     2. Some of our congregations have drifted into the habit of pausing at the end of each line of the words, whereas there should be no such delay.

767


As Mr. McQueen rightly observes, there should be a "continuous flow, on and on," from the beginning to the end of the chant. This should also apply to the Gloria, the Alleluia, and the Te Dominum.

     3. Some of our congregations have been taught to hold the accent, which was never intended by those who prepared the chants for the Liturgy, and who adopted the accent sign to indicate the beginning of the regular time following the Recitation, this being the prevailing usage in the Protestant Episcopal Church. When the accent is held, the result is not only a slowing down of the singing, but also an unnatural rendering of the English. The sacred lines from the Word should be sung as naturally as they are read, and this would be the case if the Instructions on Chanting were followed. (See the Hymnal, pp. 246-249.)
     EDITOR.
ATHANASIUS 1923

ATHANASIUS              1923

     "I spoke with Athanasius. He said that he does not know his God; that he seeks the Father, seeks the Son, and seeks the Holy Spirit-thus the three-and never finds; consequently, that he is unable to find his God. He complained bitterly about his lot. The reason is, because he had confirmed himself in the opinion of three persons. But the rest, who have merely heard these things out of his creed, and have not confirmed themselves in them as he did, if they had led a life of charity, are at length determined to acknowledge the Lord as the only God. Wherefore, it is of the Lord's Providence that few think about it, but merely hear those things from that creed, and hold them lightly, and do not confirm them." (Spiritual Diary 5959.)

768


DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1923

DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM              1923

OFFICIALS AND COUNCILS.

     Bishop.
The Right Rev. N. D. Pendleton.

     Secretary.
Rev. W. B. Caldwell.

     Treasurer.
Mr. H. Hyatt.

     Consistory.
Bishop N. D. Pendleton
Rev. Alfred Acton               Rev. F. E. Waelchli
Rev. C. E. Doering Secretary      Rev. W. B. Caldwell
Rev. Homer Synnestvedt           Rev. E. E. Iungerich

     Executive Committee.
Bishop N. D. Pendleton, President
Mr. Raymond Pitcairn, Vice President
Mr. Geoffrey S. Childs, Secretary
Mr. Hubert Hyatt, Treasurer

     Dr. Felix A Boericke                Mr. Charles G. Merrell
Mr. Edward C. Bostock           Mr. Alvin E. Nelson
Mr. Paul Carpenter                Mr. Seymour G. Nelson
Mr. Robert Carswell                Mr. Harold F. Pitcairn
Mr. Randolph W. Childs           Mr. Rudolph Roschman
Mr. Alexander P. Lindsay           Mr. Jacob Schoenberger
Mr. Samuel S. Lindsay           Mr. Paul Synnestvedt

     Honorary Members.
Mr. Walter C. Childs                Mr. Richard Roschman

769




     THE CLERGY.

     Bishop.

     PENDLETON, NATHANIEL DANDRIDGE. Ordained June 16, 1889; 2d Degree, March 2, 1891; 3d Degree, November 17, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

     Bishop Emeritus.

     PENDLETON, WILLIAM FREDERIC. Ordained, 1st and 2d Degrees, September 3d, 1873; 3d Degree, May 9th, 1888. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

     ACTON, ALFRED. Ordained, June 4, 1893; 2d Degree, January 10, 1897. Pastor of the Societies in New York and Washington. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, KARL, RICHARDSON. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Pastor of the Olivet Church, Toronto, Canada. Address: 14 Tyndall Avenue.

     ALDEN, WILLIAM HYDE. Ordained, 1st and 2d Degrees, May 30, 1886. Instructor, Academy of the New Church. Manager of the Academy Book Room, Bryn Athyn, Pa.

     BAECKSTROM, GUSTAF. Ordained, June 6, 1915; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Address: Grefgatan, 57.

     BJORCK, ALBERT. Ordained, 1st and 2d Degree, August 17, 1890. Address: Calle de Los Bafios, El Jerrono, Palma de Mallorca, Spain.

     BOWERS, JOHN EBY. Ordained, 1st and 2d Degrees, May 11, 1873. General Missionary, 37 Lowther Ave., Toronto, Canada.

     BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January, 7, 1900. Address: 429 Evaline St., Pittsburgh, Pa.

770




     BROWN, REGINALD WILLIAM. Ordained, October 21, 1900; 2d Degree, October 12, 1919. Professor and Librarian, Academy of the New Church, Bryn Athyn, Pa.

     CALDWELL, WILLIAM BEEBE. Ordained, October 19, 1902; 2d Degree, October 23, 1904. Secretary of the General Church. Professor of Theology, Academy of the New Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     CRANCH, RAYMOND GREENLEAF. Ordained, June 19, 1922. Minister of the Advent Church, Philadelphia, Pa. Address: Bryn Athyn, Pa.

     CRONLUND, EMIL ROBERT. Ordained, December 31, 1899; 2d Degree, May 18, 1992. Address: Bryn Athyn, Pa.

     DAVID, JOSEPH STEVENS. Ordained, 1st and 2d Degrees, April 6, 1882. Address: 20 Willow Street, Kitchener, Ont., Canada.

     DAVID, LLEWELLYN WARREN TOWNE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Pastor of the Carmel Church. Address: to Willow Street, Kitchener, Ont., Canada.

     DE CHARMS, GEORGE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Assistant Pastor of the Bryn Athyn Church, Bryn Athyn, Pa.

     DELTENRE, ERNST. Ordained, 1st and 2d Degrees, May 26, 1912. Missionary in Belgium. Editor of LA NOUVELLE JERUSALEM. Address: Villa "At Home," Route de Rosieres, 27, La Hulpe-les-Brussels, Belgium.

     DOERING, CHARLES EMIL. Ordained, June 7, 1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     GLADISH, WILLIS LENDSAY. Ordained, 1st and 2d Degrees, June 3, 1894. Acting Pastor of Sharon Church, Chicago, Ill. Address: 5220 Wayne Avenue.

     GYLLENHAAL, FREDERICK EDMUND. Ordained, June 23, 1907; 2d Degree, June 19, 1910. Pastor of the Societies in London (Peckham Rye) and Colchester. Address: 75, Turney Road, Dulwich, S. E. 21, London, England.

     HARRIS, THOMAS STARK. Ordained, 1st and 2d Degrees, April 8, 1897. Pastor of the Society in Arbutus, Maryland; Visiting Pastor of the Abington, Mass., and Meriden, Conn., Circles. Address: Halethrope P. O., Maryland.

771




     HEINRICHS, HENRY. Ordained, June 24, 1923. Minister of the Society in Denver, Colorado. Address: 543 Delaware Street.

     HUSSENET, FERNAND. Ordained, 1st and 2d Degrees, October 10, 1909. Pastor of the Society in Paris, 84 Avenue de Breteuil. Address: 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD. Ordained, June 13, 1909; 2d Degree, May 26, 1912. Dean of the College and Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     MORSE, RICHARD. Ordained, 1st and 2d Degrees, October 12, 1919; Pastor of the Society in Sydney. Address: Dudley Street, Hurstville, Sydney, N. S. W., Australia.

     ODHNER, HUGO LJUNGBERG. Ordained, June 23, 1914; 2d Degree, June 24, 1917. Pastor of the Society in Durban, Natal, South Africa. Address: 125 Musgrave Road.

     PFEIFFER, ERNST. Ordained, June 20, 1920; 2d Degree, May 1, 1921. Pastor of the Society at The Hague, Holland. Address: Goudenregenstraat 200, The Hague, Holland.

     PITCAIRN, THEODORE. Ordained, June 19, 1917; 2d Degree, October, 1919. Address: "Alpha," Ladybrand, Orange Free State, South Africa.

     PRICE, ENOCH SPRADLING. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Professor, Academy of the New Church. Pastor of the Society in Allentown, Pa. Address: Bryn Athyn, Pa.

     ROSENQVIST, JOSEPH ELIAS. Ordained, June 19, 1891; 2d Degree, June 23, 1895. Address: Huntingdon Valley, Pa.

     SMITH, GILBERT HAVEN. Ordained, June 25, 1911; 2d Degree, June 19, 1913. Pastor of the Immanuel Church, Glenview, Ill.

     STARKEY, GEORGE GODDARD. Ordained, June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Ill.

     SYNNESTVEDT, HOMER. Ordained, June 19, 1891; 2d Degree, January 13, 1895. Pastor of the Pittsburgh Society. Address: 723 Ivy Street, Pittsburgh, Pa.

     TILSON, ROBERT JAMES. Ordained, 2d Degree, June 19, 1892. Pastor of the Michael Society, Burton Road, Brixton, London. Address: 7 Templar Street, Camberwell, London, S. E., England.

     WAELCHLI, FRED. EDWIN. Ordained, June 10, 1888; 2d Degree June 19, 1891. Visiting Pastor, General Church. Address: 252 Ehrman Ave., Cincinnati, Ohio.

772




     WHITEHEAD, WILLIAM. Ordained, June 19, 1922. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

     Pastors, Pending Ordination.

     BRAGA, CARLOS FREDERICO DE OLIVEIRA. Authorized, July 27, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LEONARDOS HENRY. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LIMA, JOAO DE MENDONCA. Authorized May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     Minister in Basutoland.

     NYAREDT, EPAINETUS LEKHABU. Ordained, April 14, 1919.
ANNUAL COUNCIL MEETINGS 1923

ANNUAL COUNCIL MEETINGS              1923

     TO BE HELD AT BRYN ATHYN, PA., JANUARY 31 TO FEBRUARY 6, 1924.

     PROGRAM.

Thursday, January 31.-10:00 a. m.-Consistory.

Friday, February 1. 10:00 a. m. Council of the Clergy.
6:30 p. m.-Supper Celebration of the
Anniversary of the General Church, 1897-1924. Address by the Bishop to the Philadelphia District Assembly.

Saturday, February 2.-10:00 and 3.00 p. m.-Joint Council.
8.00 p. m.-Public Session.

Sunday, February 3.-11:00 a. m.-Divine Worship.
8.00 p. m.-Service of Praise.

Monday, February 4.-10:00 a. m.-Council of the Clergy.
3.00 p. m, Council of the Clergy and General Faculty of the Academy.

Tuesday, February 5.-10:00 a. m;-Council of the Clergy.
3.00 p. m.-Council of the Clergy and General Faculty of the Academy.

Wednesday, February 6.-10.00 a. m.-Council of the Clergy.
3.00 p. m.-Council of the Clergy and General Faculty of the Academy.

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Church News 1923

Church News       Various       1923

     BRITISH ASSEMBLY.

     We regret the delay in publishing an account of the very successful meeting of the British Assembly, held August 4th to 6th at Michael Church, London. A Report of the proceedings is now in our hands, and will appear in the January number, together with the Addresses delivered on that occasion and the discussions that followed.-Editor,

     MR. ACTON'S EUROPEAN VISIT.

     In quest of needed volumes for the Swedenborg Collection of the Academy Library, the Rev. Alfred Acton spent three months of the summer in Europe, returning to America early in October. As in the case of similar errand two years ago, he was able to combine his search for books with calls upon New Church people in a number of the cities visited. On October 11th, a large Bryn Athyn gathering in the auditorium listened to his very entertaining account of the journey, from which we record the following special points of interest:

     After brief stop at Palermo, Sicily, Mr. Acton proceeded to Naples and thence to Rome, where he again had the pleasure of calling upon our members, the Misses Gnocchi. These ladies were the first persons in Italy to be baptized into the New Church, which took place in their infancy. In the course of thirty years, they have been visited only at long intervals by ministers of the Church; but they and their father have the Writings in Italian, and read them together at stated times every week. As Miss Winifred Boericke, of Bryn Athyn, happened to be in Rome at the time of Mr. Acton's visit, she went with him to call upon the Misses Gnocchi, and also joined the little group for the Sunday service and the Holy Supper.

     From Rome, Mr. Acton went to Pisa, Florence, Bologna, and Milan, and then to Switzerland for a brief stay, calling upon Miss Jeanmonod and her father and mother at Geneva, and having an enjoyable visit with Pastor Regamey and his family at Lausanne. Returning to Milan, he went by way of Venice to Trieste, where an opportunity was afforded to renew acquaintance with the Mitis family and the other members of the group visited two years ago. Miss Gloria Mitis devotes her entire time to church work, translating sermons into Italian and sending them to isolated members. The Society at Trieste, now consisting of about forty members, is remarkable in having maintained itself for eighteen years, although visited only once a year by a minister. On request, Mr. Acton conducted a number of meetings here, with an average attendance of twenty at services, and with eighteen communicants at the Holy Supper. The Misses Gnocchi made the journey from Rome to be present on this occasion.

     At Vienna, which was next visited, Mr. Acton was met by a Mr. Prochaska, an official in the Austrian railway service, and an earnest new Churchman. Together they spent two days calling on booksellers, sightseeing, and discussing the things of the Church. On Sunday, Mr. Prochaska took Mr. Acton to the service of the Vienna Society, conducted by a layman in the absence of the pastor, the Rev. Eric Reissner. Three years ago, they worshiped in a private house, but the General Convention has now rented for them a very beautiful room in a public building. On Monday evening, a number gathered to meet Mr. Acton at the former room, where he spoke to them on various topics, after which there was a social meeting with toasts and songs, the favorite being "True Friendship We'll Find," which was sung seven or eight times.

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     The Rev. I. Janacek, of Prague, being in poor health, had urged Mr. Acton to visit him at a watering-place near Breslau, Germany; and here four or five days were spent in delightful conversations. Mr. Janacek said that he felt sad over the fact that he had obtained only sixty or seventy members as the result of fifteen years' work. When he started out, he expected that the whole of Bohemia would come into the New Church. Mr. Acton assured him that he had done very well, since the New Church must grow slowly, because from internals. Only baptized New Church persons are admitted to membership in the Prague Society. A Lesson from the Writings is read in the services, which are sometimes attended by as many as one hundred persons, including strangers.

     Passing through a number of German cities,-Dresden, Leipzig, Stuttgart, Frankfort,-and down the Rhine to Cologne, Mr. Acton then had pleasant visits with Mr. Deltenre at Brussels and Mr. Pfeiffer at The Hague, and crossed to England for a short stay before sailing for home.

     On the outward voyage in July, Mr. Acton became acquainted with a Catholic prelate-a high dignitary in the Church-with whom he enjoyed daily discussions on religious topics, including the mysteries of the Trinity, the reasons for their not administering wine in the Eucharist, and so on. As the days went by, the priest grew restive and troubled at the "professor's very hard questions," and on the day of parting declared: "Professor, I am praying for you! I am praying that you may come into the Church!"

     PITTSBURGH, PA.-There are two ways to get things done in this world. One is to "jolly" folks along, praising and encouraging at all times, never confessing weakness or failure. This is like going over all the hills on high gear, and it is fine as long as it works. But there comes a time for frank confession of limitations, and the recognition of deficiencies, without loss of courage or confidence. Such a searching of hearts, with a turning toward the Lord, is the sure and strong way to renew the youth of the Church and keep it ever a New Church. It serves the extremely vital use of letting a new generation see that their turn has come, and that the law of this world demands that the "old guard" shall pass, and that a new generation must take up the building of the great edifice, as to those tasks which our Lord has set for our day.

     Such is the lesson that we seem to have been learning here. That we have had a genuine revival of zeal and active participation, especially on the part of new elements, is abundantly evident and most gratifying. All through the summer we had an unusually good attendance at church, and the opening service on September 2nd set a high mark which seems to have been kept up. The reception and dance given to Mr. Robert Synnestvedt and his bride, as they passed through on their way to their new home in Bryn Athyn, gave every evidence of a lively satisfaction in our being together again. But Mr. A. J. Trautman's corn feast, out in the country, was the first occasion where this renewed zeal found expression in words and song.

     Our "get together" supper on September 21st, followed by the business meeting on the 28th, put us into full swing, even before the visit of our Bishop on October 12th to 14th. Not for several years have we had so many entertainments in the homes so early in the season, and this is always a good omen.

     Our Assembly was confined to three days, although the Bishop came a day earlier to enjoy a session of his beloved Philosophy Club at the home of Mr. Rhodes. The Bishop's address at the opening supper on Friday evening dwelt upon the attitude of the world toward the subject of Religion, in the centuries since the Last Judgment. And most thoughtful scholarly study it proved to be. There were eighty people present. The session on Saturday evening, when we usually hear reports of some phase of the activities of the General Church, was devoted to a study in the form of government of our Church.

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Mr. Synnestvedt gave an address on "Priestcraft vs. Priesthood." The Bishop's sermon on "Charity," at the morning service on Sunday, was listened to by just one hundred people, including a sprinkling of visitors. Yes, the Bishop is leading the Church in the paths of peace, and we were very happy about having him back with us again. The Holy Supper in the afternoon was a fitting ending to the series.

     Our Day School this year has 21 pupils. Miss Celia Bellinger teaches the older ones, and Miss Anita Doering the younger classes. Once more we are without a primary class. There seems to be a gap. The Sunday School has a total enrollment of 31, including the infant class, which is taught by Miss Grace Horigan. Mrs. A. P. Lindsay and Miss Sarah Schoenberger are again teaching classes, and this year Miss Elizabeth Fuller has been added to the staff. Mr. Brickman, the Superintendent, is carrying the Pastor's class this year, as well as the Sunday School services. The classes for young people have not been resumed, but we are trying, instead, to concentrate upon doing some real study in the Wednesday doctrinal class, which is continuing with the Apocalypse. If we do not make this a live class before we get through, it will not be for lack of determination!

     A very rare treat was the celebration of the Golden Wedding anniversary of our beloved friends, Mr. and Mrs. Jacob Schoenberger. Many indeed have been the visitors from all parts of the Church at their hospitable home during the hastening years. And now it is peculiarly gratifying to see them settled in a new home, so well suited to this new and important state they are entering. Surely those who live content with one partner, and also perform diligently the duties of their calling, are blest with peace and a full share of love and happiness.

     It was with keen pleasure that we all gathered at the church October 26th to commemorate this rare happening,-a Golden Wedding,-and to join the numerous relatives of Mr. and Mrs. Schoenberger in expressing our love for them. We were especially pleased to have with us the members of the family who live on the North Side, and wish we might have excuses oftener to welcome them among us. Perhaps, if we could have as many New Church angels present as an event of this kind brings, the hoped for unity of the New Church-a unity based upon frank acknowledgment of differences of doctrine and direction of effort-would come spontaneously. For differences of doctrine do not separate where there is charity. But charity is described in the Writings as but little developed or even understood at this day. Still we should have hope and confidence in the future. For is not our Lord Himself present, leading and inspiring out of the Word in the Letter, by means of His new and crowning Revelation? Let us but keep our faces turned in His direction, and a true and free unity will come in His time. These sentiments were in the spirit of the remarks made by the Rev. Alfred Acton, who, with Mrs. Acton, had come to Pittsburgh for this occasion. For the engagement of Mr. Daric Acton and Miss Sarah Schoenberger was announced during the evening.

     During his stay, Mr. Acton also addressed the Day School and the Sunday School, to the great delight and benefit of the children. His powerful sermon on Sunday, preached so dearly and convincingly from the text, "In the beginning was the Word," accomplished for us that greatest of all uses of the preacher, to make clear to all what is usually felt to be deep and illusive. That the Word is not a mere form of words or thoughts, but the creative activity of the Divine, thus substantial and all-powerful, is so simple a truth when our minds are lifted into the light of spiritual thought!

     On Sunday evening, Mr. Acton gave us a most interesting account of his recent journeyings in Europe.
     H. S.

     REPORT OF THE REV. J. E. BOWERS.-My fall itinerary in the missionary held was shorter than usual. Five places were visited in Ontario, Can., services being held and the Holy Supper administered at Milverton.

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     Members of an estimable family of the General Church next made me welcome in their home at East Aurora, N. Y. In the family there are two daughters and a son. And it is the intention of the parents that in due time the young people, who are looking forward to this, rue to become students in the schools of the Academy. And most confidently can it be affirmed, that it is the greatest of all blessings, in the life on earth as a preparation for the life of felicity in heaven, for children to have the privilege to attend distinctively New Church school! And the Academy is performing the uses of just such a school.

     In central Pennsylvania we held services, including sermon and the administration of the Lord's Supper, at Renovo on Sunday, October 7th. And the same at Altoona on Sunday, the 14th. In both Places we had many conversations concerning the precious Doctrines of the New Jerusalem.

     The next Place visited was Columbiana, Eastern Ohio, where we held services. Ten persons being present at the meeting. My first visit to the town and vicinity, including the village of Greenford, is to me an interesting remembrance. It was in the month of June, 1877 of the score or more New Church people whom I then met with, only three now remain in this, our transitory stage of existence in the natural world, where changes of spiritual state are inevitable, and are possible for the better on the part of those who are sincerely in the endeavor to obey, and thus in all things to live according to the Divine Precepts.

     As my final visit on this several days were spent at Erie, Pa. As heretofore in the course of may years, during my visits in that city, all the members and friends of the Church circle were called upon at their homes. We had a meeting on Sunday, October 28th, when a sermon was delivered on the Lord's words in Matthew 6:28, 29, the subject being "the Divine Providence. But the administration of the Holy Supper, with my cordial approval, was left to the Rev. F. E. Waelchli, the Visiting Pastor, on his next visit in Erie.

     As will be remembered by many in the Church, Edward Cranch, M. D, was the able and efficient leader of the Erie New Church Circle for forty years or more.

     In concluding the brief report of the trip this fall, I may mention the names of the heads of the families at whose homes the meetings and services were held: At Milverton, Ont., Mr. and Mrs. Ferdinand Doering; at Renovo, Pa., Mr. and Mrs. Joseph R. Kendig; at Altoona, Pa., Mrs. Rachel H. Adams; at Columbiana, O., Mrs. Jacob Renkenberger; and at Erie, Pa., Mr. and Mrs. Benjamin F. Evans. The head of the family, spoken of above as having their home at East Aurora, N. Y., is Lyman S. Loomis, Esq.

     REPORT OF THE VISITING PASTOR.-The visit to MIDDLEPORT, October 23rd to 29th, was one of the most encouraging in several years. There was manifested a renewal of spirit. For some time there has been something of depression and discouragement, due to successive losses in membership by deaths and removals. But nothing of this was in evidence this time. Instead, there was new courage, zeal and enthusiasm, and a hopeful looking to the future. All meetings were well attended.

     On Wednesday evening, the 24th, there was social supper, the first for several years, at which twenty-four persons, old and young, were present. After the supper, I gave an account of the summer's work on the Pacific Coast. Three evening doctrinal classes were held, at which the subject was the Lord's Glorification, as revealed in the internal sense of the story of Abraham, Isaac and Jacob. The interest was most active, as shown by the many questions that were asked. Two afternoon children's services were held, at which five and seven were present.

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At the services on Sunday morning the attendance was again twenty-four. Some had come a long distance,-Mr. A. S. Powell and Mr. James Powell from Pike County, and Mr. and Mrs. Richard Kintner from Huntingdon, W. Va. The Holy Supper was administered to fifteen communicants.-It was arranged that the next visit shall be about a week before Christmas, and the endeavor is to be made to have a society Christmas celebration.

     From Middleport, I went to COLUMBUS, OHIO, where two days were spent with the family of Mr. and Mrs. W. H. Wiley. On the first evening, there was doctrinal class, and on the second a service, including the Holy Supper. The two children of the family (the third is at Bryn Athyn) were also given instruction.
     F. E. WAELCHLI.

     TORONTO, CANADA.-On Sunday evening, October 14th, we held the first of a series of monthly musicales at the church. There was a large audience, which seemed to enjoy the occasion thoroughly. We were fortunate in having two musicians from the Kitchener Society, Mr. Nathaniel Stroh, who rendered some exquisite piano solos, and Mr. R. Robert Schnarr, who sang with his usual sympathetic and magnetic quality. These artists were assisted by the following local talent: Miss Edina Carswell and the Rev. K. R. Alden, violinists, and Mrs. K. R. Alden at the piano.

     Our weekly suppers have been very well attended this year, commencing with 65 and reaching the seventies last week. The doctrinal class has also had a better attendance than last year.

     The first society social of the year was held October 19th. Mr. and Mrs. Robert Carswell were the host and hostess, and the committee was in charge of Mr. and Mrs. Raymond Kuhl. Cards were provided for those who came early and for those who did not care to dance. The Misses Edina Carswell and Rhoda Ebert sang a duet, and Mrs. Raymond Kuhl gave a reading from Barrie which was much appreciated. The refreshments were of the best, and the music unusually good, all these features making the "Party" a great success.

     The Forward Club held its meeting on the third Thursday of the month, and spent a profitable evening reviewing the current situation in the world,-in religion, politics, business, and literature. One result of the meeting was the arousing of sufficient enthusiasm to have a good old-fashioned work-night at the church for the men, when a great deal was accomplished.

     The Theta Alpha Chapter held its monthly meeting at the home of Mrs. Raymond Kuhl, nearly all the members being present. The Pastor addressed them on the subject of "The Academy Spirit. After the address, the evening was spent in the discussion of various ways in which the Chapter might support the schools in Bryn Athyn and the school in Toronto. The Polyopera held its Hallowe'en party at the church, and all were asked to come in costume. Miss Lottie Caldwell was awarded the first prize in the ladies' section, and Mr. Morden Carter in the gentlemen's section, while Michael O'Rourey took the comic prize. The social room was cleverly decorated with yellow and black streamers and all manner of cats and witches, not to mention pumpkin lanterns here and there.

     The Sunday School held a celebration a few days later. The children came at five, and sat down to a tasty meal prepared by the Sunday School and Day School forces. Every child came in costume, as also did the adults, and it was indeed a funny sight to see dignified Sunday School superintendents and teachers parading as clowns and negro mammies. There were so many prizes that each child was given at least one; and I am sure that the affair was much enjoyed by old and young alike. The Sunday School, by the way, under the able leadership of Mr. Thompson, has been growing. We have recently added to the roll the names of three new children who live near the church.

     On November 4th, we held the second of our evening missionary services, and were delighted by a congregation that numbered 113.

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This was especially pleasing as it was a rainy night, and the new total surpassed the record of the previous lecture by two, which is in the right direction. Many of those who came had attended the first lecture, and some had been attending the morning services since the first evening service. Two Sundays ago there were twenty visitors at the morning service. We are becoming enthusiastic over missionary work.
     K. R. A.

     KITCHENER, ONT.-A charming Halloween party was given the children by Mrs. George Schnarr, and they all came dressed in costumes befitting the season,-Bopeep, Minnehaha, The Witch, A Swede, Pierrot, Indians, and a number of others. They did everything one is expected to do on Halloween,-tried to bite the swinging apple, duck for one in a tub of water, and many other games. Then they ate supper, which is also expected at any proper party, and went home happy, headed by Miss Wells, who reminded us of the old woman "who had so many children she didn't know what to do."

     The evening of the same day found the young folks at the home of Mr. and Mrs. Archie Scott, where they were conducted by mysterious ghosts up the attic stairway to interview a still more mysterious witch about the most mysterious future. And so here again Halloween "stunts" were indulged in, with the added excitement of a lighted candle overturned and very nearly causing a fire.

     The Kitchener Chapter of the Sons of the Academy invited all the men of the Society to a banquet on November 3rd, to observe Charter Day. Mr. Harold Kuhl of the Executive Committee was toastmaster, and a series of speeches on the subject of "New Church Education" had been arranged. The toastmaster read from an ancient copy of New Church Tidings an address given by the Rev. F. E. Waelchli at the time of his coming to Berlin to open the first New Church school in Canada. We were greatly impressed with the freshness and applicability at this time, 35 years later, of the fundamentals of our educational work. In the speeches that followed, the subject of education was carried through a series of Home, School, and Church. Mr. A. H. Scott pointed out that the foundation of all later work must be securely laid in the influences and activities of the home and family; Mr. Ed. Hill spoke of the work of the school, and its primary aim in the development of character and individuality; Mr. Nathaniel Stroh urged the continuance of the effort to learn in the years after we leave school, showing that the church provides many educative uses, while the Writings themselves are a field of study for a lifetime. After this, many others spoke on the various phases of the subject, an unusually active state being evident. There is hope that observance of this day will be continued in the years to come.

     Just before our Thanksgiving Day (November 11), the children gave a little play, to which all were invited. Children's plays always seem to be enjoyed, and this one was no exception. They gave three scenes from "Alice in Wonderland," "Tweedle-Dum and Tweedle-Dee," "The Mad Tea-Party," and "The Mock-Turtle and the Gryphon." Alice's part was taken by a different child in each scene. Tweedle-Dum (or Tweedle-Dee, which is it?) never seems to grow less indignant about that rattle!-though ours was a very young Tweedle-Dum, and couldn't help laughing bit to the audience between speeches.

     Thanksgiving Day was delightful, and, to use the time-worn phrase, "a feast of good things. On Sunday morning, the 10th, there was a special service for the children, to which they brought an offering of fruit. This was received on a tray, and placed upon the chancel for the regular service which followed, where it looked very beautiful, piled high with the ripe fruits of autumn. At the Thanksgiving Service the Pastor's subject was the "Feast of Ingathering."

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     On Monday evening we had a fine banquet, with delicious goose and pumpkin pie, 95 persons being present. When we had no more goose or pumpkin pie, the Pastor and Dr. R. W. Schnarr made very interesting speeches relative to Thanksgiving. This serious phase of the program was then closed by a lovely pageant scene, staged at the end of the room before the people left their places at the tables. While Hymn 30 was being sung by the choir, each season, as mentioned in the hymn, entered. Spring, on entering, unveiled Winter, kneeling motionless before the altar; then sprinkled her seeds, and retired as Summer entered, carrying flowers which she placed as her gift upon the altar. Summer was followed by Autumn, bearing the ripened fruits of the year; then all four knelt in recognition of the Divine from whence comes all the blessings of the year. After the tables had been cleared away, a solo by Miss Wells and a song by the choir were enjoyed. Charades had been prepared, and were difficult enough to require guessing. Then each one present was given a sheet of paper, a pencil, and ten minutes or longer to write a program for the General Assembly of 1926. Of course, in the back of the minds of all was the supposition that the Assembly would be held in Kitchener; and in view of this, many valuable(?) suggestions were made; as for example, that Kitchener pay railroad expenses of all guests! In the programs submitted a number of "Rests" were demanded, and almost all had "Pageant," indicating the interest with which the pageant was received at the Assembly in Glenview.
     G. K. D.

     CHICAGO, SHARON CHURCH.-Our fall activities began with services held in our new place of worship, 5220 Wayne Avenue, where, as noted in our last report, the society has acquired a house, the first floor of which will be used for meetings, and the remainder occupied as a dwelling for our pastor and his family. We are finding the new quarters very satisfactory. On Friday, November 16, the monthly supper and class was held, and the attendance filled the rooms to capacity. At a number of meetings, in fact, we have experienced the unusual sensation of having a larger audience than the main room will accommodate, making necessary an overflow into the hallway and adjoining room. A number of the friends belonging to the late Mr. Headsten's congregation have been meeting with us.

     The young people's class is held regularly every two weeks, with an attendance of fifteen or sixteen, who all feel at home in the sunny rooms at our new quarters. There is always a supper and social time in connection with the class.

     The ladies have met recently at the home of Mrs. Marelius; they are busy with schemes for raising funds which they hope to devote to payments upon the newly-acquired property of the society. The Men's Club has also met recently, thirty in all being present, including their Glenview friends. "Marriage" was the general subject of discussion.
     E. V. W.

     SCHOOLS OF THE ACADEMY.

     The enrollment for the year 1923-1924 is 209, divided among the departments as follows: Theological School, 5, including a newly-arrived student, Mr. Jonas Motsi, of Basutoland; College, 16 regular, 5 special; Boys' Academy, 48; Girls' Seminary, 28; Elementary School, 107.

     Among the fall activities in the schools the special occasion of chief interest has been the celebration of Charter Day (Nov. 3), which brought to the halls of the Alma Mater an unusually large gathering of ex-students, who, with their banners and songs, swelled the numbers in the procession to the cathedral for the opening service on Friday, November 2nd. Here the Rev. Homer Synnestvedt addressed a congregation which filled the seats, his theme being "Hard Sayings," or those teachings of the Writings which the man of the world finds hard to accept, because they disclose the states of the natural man, and of the vastate Church of Christendom.

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In the evening of the same day, there was a most enjoyable dance in the auditorium. On Saturday afternoon, our football cohorts, led by Captain Stuart Synnestvedt, scored their only victory of the season. The banquet in the evening concluded the program, where the buzz of sprightly and animated conversation kept pace with a long menu which postponed the regular speeches until a late hour, when Mr. Randolph W. Childs, as toastmaster, called upon a number of gentlemen for five-minute addresses dealing with progress in our educational uses.

     RIO DE JANEIRO.-No. 9 of the Brazilian periodical, A Nova Igreia, being the number for July September, 1923, has recently come to hand, and contains a variety of short articles by our members in Rio, as well as a Portuguese translation of a sermon on "Happiness" by the Rev. W. L. Gladish. The Rev. Henry Leonardos writes most appreciative account of the visit of the Rev. E. E. Iungerich, Mrs. Regina Iungerich, and his daughter, Nadezhda, last summer. For obvious reasons we have been unable to induce Mr. Iungerich to translate this affectionate eulogy.

     CONVENTION MISSIONS IN THE ORIENT.

     "The New Church in the Philippines has vitality, and deserves to be cherished with love and patience," writes the Rev. William L. Worcester, President of the General Convention, as the conclusion of his account of a recent ten-days' stay at Manila in the interests of the Convention Board of Missions. He writes further: "The death of the Rev. Ildefonso Agulo, native leader, followed so soon by the death of its trusted friend and advisor, the Rev. G. G. Pulsford, made necessary at least a brief visit by some representative of Convention, to establish a new personal touch, and to give help in reorganizing the work." During Mr. Worcester's stay in Manila, he ordained Pedro Angeles as General Pastor in the Islands, and three other natives who had previously been authorized as candidates for the ministry. Mr. Felix Evangelista is a student in the Theological School at Cambridge, and when he returns to the Philippines next summer will take with him Tagalog versions of the Doctrine of Life and the Doctrine of the Lord. (New-Church Messenger, Oct. 31, 1923.)

     The Japanese earthquake destroyed some of the houses belonging to native members of the New Church, but there was no loss of life among them, as we learn from letters of the Rev. I. L. Watanabe, quoted in the Messenger for November 7 and 14. In the destruction of a large number of schools in Tokyo, Mr. Watanabe sees an opportunity to inaugurate New Church educational uses there. "High schools and colleges have been destroyed," he writes. "There is no place to educate young boys. It is a fine chance to establish a high school and begin New Church education. It is my final purpose to establish an educational organ in the principles of the New Church, because it is the only good way to give good New Church influence, and cause the truth to be really understood. At present we cannot have regular high school, but begin with a small plan and small expense. We can start with English School, to teach English, Mathematics, and Religion (New Church Truth)."

     On September 14, the Board of Missions cabled $1,000 to Mr. Watanabe as an aid to the New Church sufferers from the earthquake, being the first payment on account of fund being raised for the purpose in the United States.

     JOHN FAULKNER POTTS.

     Biographical Note.

     In the biographical sketch which appeared in the November issue of the Life, it was stated (p. 663) that the marriage of Mr. Potts to Miss Mary Watson took place at Melbourne, Derbyshire. We have since been informed by Mrs. Potts that their wedding took place in London, not in Melbourne.-W. H. ALDEN.

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ANNUAL COUNCIL MEETINGS 1923

ANNUAL COUNCIL MEETINGS              1923




     Announcements.



     The Councils of the General Church, and the Philadelphia District Assembly, will meet at Bryn Athyn, Pa., January 31 to February 6th, 1924. A Preliminary Program of the Meetings will be found on page 772.

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TREASURER'S REPORT 1923

TREASURER'S REPORT       H. HYATT       1923


     THE GENERAL CHURCH OF THE NEW JERUSALEM.

     AS OF AND FOR THE FOUR MONTHS ENDING

     SEPTEMBER 30TH, 1923.

     GENERAL CHURCH FUNDS.

     Assets.
Investments                              $10,404.56
Cash                                    1,189.08
Total Assets                               11,683.64
Deficit, Sept. 30th, 1923                    73.74
                                   $11,757.38

     Expenditures
Deficit, May 31st, 1923                    $742.65
Expenditures June 1st, 1923, to Sept. 30th, 1923      3,252.85

     Total Expenditures                          3,995.50
                                             $3,995.50

     Liabilities.
Endowment                              $12,088.28
New Church Life Subscriptions paid in Advance,
     Net                               669.10
Total Liabilities                         11,757.38
                                   11,757.38

     Cash Receipts.
Cash Contributions to General Church          $3,237.92
Weekly Sermons                         25.10
New Church Life                          30.31
General Assembly, 1923                    5.00
Sundries                               6.40
Interest                               346.30
New Church Life Subscriptions Paid           270.73
Total Cash Receipts                         3,921.16
Deficit, Sept. 30th, 1923                     73.74
                                   $3995.50

     During the month of September, the total receipts were $1,043.72, the total expenditures were $737.32 and the reduction in the Deficit therefore amounted to $306.40.     
     Respectfully submitted,
          H. HYATT, Treasurer.

     A CORRECTION.

     In the Treasurer's Report for the year ending May 31, 1923 (New Church Life, August, p. 491), "Sydney, Australia" is credited with a contribution of $444, which should have been credited to the Sydney Society as a group, the number of contributors being unknown. Immediately above this item was one designated "Other Districts," $21.54, which was received from four members of the Sydney Society, making a total of $25.98 received from Sydney. We regret that the published report did not present the information as given herewith, and trust that our members in Sydney will consider this correction as giving them the credit which is their due.-H. HYATT, Treasurer.

783


DIRECTORY OF SOCIETIES 1923

DIRECTORY OF SOCIETIES       Various       1923

     GENERAL CHURCH OF THE NEW JERUSALEM

     RIGHT REV. N. D. PENDLETON, Bishop.

     REV. W. B. CALDWELL, SECRETARY. H. HYATT, TREASURER.

     Bryn Athyn, Pennsylvania, U. S. A.

     Services held every Sunday Morning unless otherwise noted.

     Abington, Mass.-29 Orange St. Visiting Pastor: Rev. T. S. Harris.

     Allentown, Pa.-Monthly. Visiting Pastor: Rev. Enoch S. Price, Bryn Athyn, Pa.

     Arbutus, Md. (Halethorpe, P. O.)-Pastor: Rev. T. S. Harris.

     Brussels, Belgium.-Pastor: Rev. Ernst Deltenre, Villa "At Home," Route de Rosieres, 27, La Hulpe-les-Brussels.

     Bryn Athyn, Pa.-Pastor Bishop N. D. Pendleton Assistant Pastor: Rev. George de Charms. Friday Doctrinal Class.

     Chicago, Ill.-Sharon Church: 5220 Wayne Ave. Acting Pastor: Rev. W. L. Gladish.

     Cincinnati, Ohio.-Pastor: Rev. F. E. Waelchli, 252 Ehrman Ave.

     Colchester, England.-Priory Street. Pastor: Rev. F. E. Gyllenhaal.

     Denver, Colorado.-543 Delaware Street. Minister: Rev. Henry Heinrichs.

     Durban, Natal, South Africa.-Pastor: Rev. H. Lj. Odhner, 125 Musgrave Road.

     Erie, Pa.-Visiting Pastor: Rev. F. E. Waelchli, Cincinnati, Ohio. Secretary: Mr. Edro Cranch, 1309 E. 20th Street.

     Glenview, Ill.-Pastor: Rev. Gilbert H. Smith. Friday Doctrinal Class.

     Kitchener, Ont.-820 King St, West. Pastor: Rev. L. W. T. David, 20 Willow Street. Friday Doctrinal Class.

     London, England.-174 Peckham Rye, S. E. Pastor: Rev. F. E. Gyllenhaal, 75, Turney Road, Dulwich, S. E. 21.

     London, England. - Burton Road, Brixton. Pastor: Rev. R. J. Tilson, 7 Templar Street, Camberwell, S. E.

     Middleport, Ohio.-Occasional Visiting Pastor: Rev. F. E. Waelchli, Cincinnati, Ohio.

     New York, N. Y.-839 Music Studier, Carnegie Hall. Pastor: Rev. Alfred Acton, Bryn Athyn, Pa. Secretary: Mr. R. de Charms, 615 Kimball Ave., Westfield, N. J.

     Paris, France.-84 Avenue de Breteuil. First and Third Sundays. Pastor: Rev. F. Hussenet, 31 rue Henri Regnault, a St. Cloud, Seine et Oise.

     Philadelphia, Pa.-5423 Wyalusing Ave. Minister: Rev. R. G. Cranch, Bryn Athyn, Pa.

     Pittsburgh, Pa.-Wallingford St. near Morewood. Pastor: Rev. Homer Synnestvedt, 723 Ivy St.

     Rio de Janeiro, Brazil.-58 Praca da Republica. Pastors: Revs. Henry Leonardos. J. de M. Lima, and C. F. de O. Braga. Secretary, R. Jeudy, rua Sachet 25.

     South Africa.-General Church Mission. Headquarters: P. O. Box 78, Ladybrand, Orange Free State.

     Stockholm, Sweden.-Pastor Rev. Gustaf Baeckstrom, Grefgatan 57.

     Sydney, N. S. W.-Pastor: Rev. Richard Morse, Dudley Street, Hurstville, Sydney, Australia.

     The Hague, Holland.-Pastor: Rev. Ernst Pfeiffer, Goudenregenstraat 100, The Hague, Holland.

     Toronto, Ont.-35 Elm Grove Ave. Pastor: Rev. K. R. Alden, 14 Tyndall Ave. Wednesday Doctrinal Class.

     Washington, D. C.-Services, Second Sunday; Supper and Class preceding Saturday, at Mr. Schott's, 2010 35th St., N. W. Pastor: Rev. Alfred Acton. Secretary: Mr. F. M. Grant.